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CHAPTER XI
LONG-PIG – A CANNIBAL HIGH PLACE
Nothing more strongly arouses our disgust than cannibalism, nothing so surely unmortars a society; nothing, we might plausibly argue, will so harden and degrade the minds of those that practise it. And yet we ourselves make much the same appearance in the eyes of the Buddhist and the vegetarian. We consume the carcases of creatures of like appetites, passions, and organs with ourselves; we feed on babes, though not our own; and the slaughter-house resounds daily with screams of pain and fear. We distinguish, indeed; but the unwillingness of many nations to eat the dog, an animal with whom we live on terms of the next intimacy, shows how precariously the distinction is grounded. The pig is the main element of animal food among the islands; and I had many occasions, my mind being quickened by my cannibal surroundings, to observe his character and the manner of his death. Many islanders live with their pigs as we do with our dogs; both crowd around the hearth with equal freedom; and the island pig is a fellow of activity, enterprise, and sense. He husks his own cocoa-nuts, and (I am told) rolls them into the sun to burst; he is the terror of the shepherd. Mrs. Stevenson, senior, has seen one fleeing to the woods with a lamb in his mouth; and I saw another come rapidly (and erroneously) to the conclusion that the Casco was going down, and swim through the flush water to the rail in search of an escape. It was told us in childhood that pigs cannot swim; I have known one to leap overboard, swim five hundred yards to shore, and return to the house of his original owner. I was once, at Tautira, a pig-master on a considerable scale; at first, in my pen, the utmost good feeling prevailed; a little sow with a belly-ache came and appealed to us for help in the manner of a child; and there was one shapely black boar, whom we called Catholicus, for he was a particular present from the Catholics of the village, and who early displayed the marks of courage and friendliness; no other animal, whether dog or pig, was suffered to approach him at his food, and for human beings he showed a full measure of that toadying fondness, so common in the lower animals, and possibly their chief title to the name. One day, on visiting my piggery, I was amazed to see Catholicus draw back from my approach with cries of terror; and if I was amazed at the change, I was truly embarrassed when I learnt its reason. One of the pigs had been that morning killed; Catholicus had seen the murder, he had discovered he was dwelling in the shambles, and from that time his confidence and his delight in life were ended. We still reserved him a long while, but he could not endure the sight of any two-legged creature, nor could we, under the circumstances, encounter his eye without confusion. I have assisted besides, by the ear, at the act of butchery itself; the victim’s cries of pain I think I could have borne, but the execution was mismanaged, and his expression of terror was contagious: that small heart moved to the same tune with ours. Upon such “dread foundations” the life of the European reposes, and yet the European is among the less cruel of races. The paraphernalia of murder, the preparatory brutalities of his existence, are all hid away; an extreme sensibility reigns upon the surface; and ladies will faint at the recital of one tithe of what they daily expect of their butchers. Some will be even crying out upon me in their hearts for the coarseness of this paragraph. And so with the island cannibals. They were not cruel; apart from this custom, they are a race of the most kindly; rightly speaking, to cut a man’s flesh after he is dead is far less hateful than to oppress him whilst he lives; and even the victims of their appetite were gently used in life and suddenly and painlessly despatched at last. In island circles of refinement it was doubtless thought bad taste to expatiate on what was ugly in the practice.
Cannibalism is traced from end to end of the Pacific, from the Marquesas to New Guinea, from New Zealand to Hawaii, here in the lively haunt of its exercise, there by scanty but significant survivals. Hawaii is the most doubtful. We find cannibalism chronicled in Hawaii, only in the history of a single war, where it seems to have been thought exceptional, as in the case of mountain outlaws, such as fell by the hand of Theseus. In Tahiti, a single circumstance survived, but that appears conclusive. In historic times, when human oblation was made in the marae, the eyes of the victim were formally offered to the chief: a delicacy to the leading guest. All Melanesia appears tainted. In Micronesia, in the Marshalls, with which my acquaintance is no more than that of a tourist, I could find no trace at all; and even in the Gilbert zone I long looked and asked in vain. I was told tales indeed of men who had been eaten in a famine; but these were nothing to my purpose, for the same thing is done under the same stress by all kindreds and generations of men. At last, in some manuscript notes of Dr. Turner’s, which I was allowed to consult at Malua, I came on one damning evidence: on the island of Onoatoa the punishment for theft was to be killed and eaten. How shall we account for the universality of the practice over so vast an area, among people of such varying civilisation, and, with whatever intermixture, of such different blood? What circumstance is common to them all, but that they lived on islands destitute, or very nearly so, of animal food? I can never find it in my appetite that man was meant to live on vegetables only. When our stores ran low among the islands, I grew to weary for the recurrent day when economy allowed us to open another tin of miserable mutton. And in at least one ocean language, a particular word denotes that a man is “hungry for fish,” having reached that stage when vegetables can no longer satisfy, and his soul, like those of the Hebrews in the desert, begins to lust after flesh-pots. Add to this the evidences of over-population and imminent famine already adduced, and I think we see some ground of indulgence for the island cannibal.
It is right to look at both sides of any question; but I am far from making the apology of this worse than bestial vice. The higher Polynesian races, such as the Tahitians, Hawaiians, and Samoans, had one and all outgrown, and some of them had in part forgot, the practice, before Cook or Bougainville had shown a topsail in their waters. It lingered only in some low islands where life was difficult to maintain, and among inveterate savages like the New Zealanders or the Marquesans. The Marquesans intertwined man-eating with the whole texture of their lives; long-pig was in a sense their currency and sacrament; it formed the hire of the artist, illustrated public events, and was the occasion and attraction of a feast. To-day they are paying the penalty of this bloody commixture. The civil power, in its crusade against man-eating, has had to examine one after another all Marquesan arts and pleasures, has found them one after another tainted with a cannibal element, and one after another has placed them on the proscript list. Their art of tattooing stood by itself, the execution exquisite, the designs most beautiful and intricate; nothing more handsomely sets off a handsome man; it may cost some pain in the beginning, but I doubt if it be near so painful in the long-run, and I am sure it is far more becoming than the ignoble European practice of tight-lacing among women. And now it has been found needful to forbid the art. Their songs and dances were numerous (and the law has had to abolish them by the dozen). They now face empty-handed the tedium of their uneventful days; and who shall pity them? The least rigorous will say that they were justly served.
Death alone could not satisfy Marquesan vengeance; the flesh must be eaten. The chief who seized Mr. Whalon preferred to eat him; and he thought he had justified the wish when he explained it was a vengeance. Two or three years ago, the people of a valley seized and slew a wretch who had offended them. His offence, it is to be supposed, was dire; they could not bear to leave their vengeance incomplete, and, under the eyes of the French, they did not dare to hold a public festival. The body was accordingly divided; and every man retired to his own house to consummate the rite in secret, carrying his proportion of the dreadful meat in a Swedish match-box. The barbarous substance of the drama and the European properties employed offer a seizing contrast to the imagination. Yet more striking is another incident of the very year when I was there myself, 1888. In the spring, a man and woman skulked about the school-house in Hiva-oa till they found a particular child alone. Him they approached with honeyed words and carneying manners – “You are So-and-so, son of So-and-so?” they asked; and caressed and beguiled him deeper in the woods. Some instinct woke in the child’s bosom, or some look betrayed the horrid purpose of his deceivers. He sought to break from them; he screamed; and they, casting off the mask, seized him the more strongly and began to run. His cries were heard; his schoolmates, playing not far off, came running to the rescue; and the sinister couple fled and vanished in the woods. They were never identified; no prosecution followed; but it was currently supposed they had some grudge against the boy’s father, and designed to eat him in revenge. All over the islands, as at home among our own ancestors, it will be observed that the avenger takes no particular heed to strike an individual. A family, a class, a village, a whole valley or island, a whole race of mankind, share equally the guilt of any member. So, in the above story, the son was to pay the penalty for his father; so Mr. Whalon, the mate of an American whaler, was to bleed and be eaten for the misdeeds of a Peruvian slaver. I am reminded of an incident in Jaluit in the Marshall group, which was told me by an eye-witness, and which I tell here again for the strangeness of the scene. Two men had awakened the animosity of the Jaluit chiefs; and it was their wives who were selected to be punished. A single native served as executioner. Early in the morning, in the face of a large concourse of spectators, he waded out upon the reef between his victims. These neither complained nor resisted; accompanied their destroyer patiently; stooped down, when they had waded deep enough, at his command; and he (laying one hand upon the shoulders of each) held them under water till they drowned. Doubtless, although my informant did not tell me so, their families would be lamenting aloud upon the beach.
It was from Hatiheu that I paid my first visit to a cannibal high place.
The day was sultry and clouded. Drenching tropical showers succeeded bursts of sweltering sunshine. The green pathway of the road wound steeply upward. As we went, our little schoolboy guide a little ahead of us, Father Simeon had his portfolio in his hand, and named the trees for me, and read aloud from his notes the abstract of their virtues. Presently the road, mounting, showed us the vale of Hatiheu on a larger scale; and the priest, with occasional reference to our guide, pointed out the boundaries and told me the names of the larger tribes that lived at perpetual war in the old days: one on the north-east, one along the beach, one behind upon the mountain. With a survivor of this latter clan Father Simeon had spoken; until the pacification he had never been to the sea’s edge, nor, if I remember exactly, eaten of sea-fish. Each in its own district, the septs lived cantoned and beleaguered. One step without the boundaries was to affront death. If famine came, the men must out to the woods to gather chestnuts and small fruits; even as to this day, if the parents are backward in their weekly doles, school must be broken up and the scholars sent foraging. But in the old days, when there was trouble in one clan, there would be activity in all its neighbours; the woods would be laid full of ambushes; and he who went after vegetables for himself might remain to be a joint for his hereditary foes. Nor was the pointed occasion needful. A dozen different natural signs and social junctures called this people to the war-path and the cannibal hunt. Let one of chiefly rank have finished his tattooing, the wife of one be near upon her time, two of the debouching streams have deviated nearer on the beach of Hatiheu, a certain bird have been heard to sing, a certain ominous formation of cloud observed above the northern sea; and instantly the arms were oiled, and the man-hunters swarmed into the wood to lay their fratricidal ambuscades. It appears besides that occasionally, perhaps in famine, the priest would shut himself in his house, where he lay for a stated period like a person dead. When he came forth it was to run for three days through the territory of the clan, naked and starving, and to sleep at night alone in the high place. It was now the turn of the others to keep the house, for to encounter the priest upon his rounds was death. On the eve of the fourth day the time of the running was over; the priest returned to his roof, the laymen came forth, and in the morning the number of the victims was announced. I have this tale of the priest on one authority – I think a good one, – but I set it down with diffidence. The particulars are so striking that, had they been true, I almost think I must have heard them oftener referred to. Upon one point there seems to be no question: that the feast was sometimes furnished from within the clan. In times of scarcity, all who were not protected by their family connections – in the Highland expression, all the commons of the clan – had cause to tremble. It was vain to resist, it was useless to flee. They were begirt upon all hands by cannibals; and the oven was ready to smoke for them abroad in the country of their foes, or at home in the valley of their fathers.
At a certain corner of the road our scholar-guide struck off to his left into the twilight of the forest. We were now on one of the ancient native roads, plunged in a high vault of wood, and clambering, it seemed, at random over boulders and dead trees; but the lad wound in and out and up and down without a check, for these paths are to the natives as marked as the king’s highway is to us; insomuch that, in the days of the man-hunt, it was their labour rather to block and deface than to improve them. In the crypt of the wood the air was clammy and hot and cold; overhead, upon the leaves, the tropical rain uproariously poured, but only here and there, as through holes in a leaky roof, a single drop would fall, and make a spot upon my mackintosh. Presently the huge trunk of a banyan hove in sight, standing upon what seemed the ruins of an ancient fort; and our guide, halting and holding forth his arm, announced that we had reached the paepae tapu.
Paepae signifies a floor or platform such as a native house is built on; and even such a paepae – a paepae hae – may be called a paepae tapu in a lesser sense when it is deserted and becomes the haunt of spirits; but the public high place, such as I was now treading, was a thing on a great scale. As far as my eyes could pierce through the dark undergrowth, the floor of the forest was all paved. Three tiers of terrace ran on the slope of the hill; in front, a crumbling parapet contained the main arena; and the pavement of that was pierced and parcelled out with several wells and small enclosures. No trace remained of any superstructure, and the scheme of the amphitheatre was difficult to seize. I visited another in Hiva-oa, smaller but more perfect, where it was easy to follow rows of benches, and to distinguish isolated seats of honour for eminent persons; and where, on the upper platform, a single joist of the temple or dead-house still remained, its uprights richly carved. In the old days the high place was sedulously tended. No tree except the sacred banyan was suffered to encroach upon its grades, no dead leaf to rot upon the pavement. The stones were smoothly set, and I am told they were kept bright with oil. On all sides the guardians lay encamped in their subsidiary huts to watch and cleanse it. No other foot of man was suffered to draw near; only the priest, in the days of his running, came there to sleep – perhaps to dream of his ungodly errand; but in the time of the feast, the clan trooped to the high place in a body, and each had his appointed seat. There were places for the chiefs, the drummers, the dancers, the women, and the priests. The drums – perhaps twenty strong, and some of them twelve feet high – continuously throbbed in time. In time the singers kept up their long-drawn, lugubrious, ululating song; in time, too, the dancers, tricked out in singular finery, stepped, leaped, swayed, and gesticulated – their plumed fingers fluttering in the air like butterflies. The sense of time, in all these ocean races, is extremely perfect; and I conceive in such a festival that almost every sound and movement fell in one. So much the more unanimously must have grown the agitation of the feasters; so much the more wild must have been the scene to any European who could have beheld them there, in the strong sun and the strong shadow of the banyan, rubbed with saffron to throw in a more high relief the arabesque of the tattoo; the women bleached by days of confinement to a complexion almost European; the chiefs crowned with silver plumes of old men’s beards and girt with kirtles of the hair of dead women. All manner of island food was meanwhile spread for the women and the commons; and, for those who were privileged to eat of it, there were carried up to the dead-house the baskets of long-pig. It is told that the feasts were long kept up; the people came from them brutishly exhausted with debauchery, and the chiefs heavy with their beastly food. There are certain sentiments which we call emphatically human – denying the honour of that name to those who lack them. In such feasts – particularly where the victim had been slain at home, and men banqueting on the poor clay of a comrade with whom they played in infancy, or a woman whose favours they had shared – the whole body of these sentiments is outraged. To consider it too closely is to understand, if not to excuse, these fervours of self-righteous old ship-captains, who would man their guns, and open fire in passing, on a cannibal island.
And yet it was strange. There, upon the spot, as I stood under the high, dripping vault of the forest, with the young priest on the one hand, in his kilted gown, and the bright-eyed Marquesan schoolboy on the other, the whole business appeared infinitely distant, and fallen in the cold perspective and dry light of history. The bearing of the priest, perhaps, affected me. He smiled; he jested with the boy, the heir both of these feasters and their meat; he clapped his hands, and gave me a stave of one of the old, ill-omened choruses. Centuries might have come and gone since this slimy theatre was last in operation; and I beheld the place with no more emotion than I might have felt in visiting Stonehenge. In Hiva-oa, as I began to appreciate that the thing was still living and latent about my footsteps, and that it was still within the bounds of possibility that I might hear the cry of the trapped victim, my historic attitude entirely failed, and I was sensible of some repugnance for the natives. But here, too, the priests maintained their jocular attitude: rallying the cannibals as upon an eccentricity rather absurd than horrible; seeking, I should say, to shame them from the practice by good-natured ridicule, as we shame a child from stealing sugar. We may here recognise the temperate and sagacious mind of Bishop Dordillon.
CHAPTER XII
THE STORY OF A PLANTATION
Taahauku, on the south-westerly coast of the island of Hiva-oa – Tahuku, say the slovenly whites – may be called the port of Atuona. It is a narrow and small anchorage, set between low cliffy points, and opening above upon a woody valley: a little French fort, now disused and deserted, overhangs the valley and the inlet. Atuona itself, at the head of the next bay, is framed in a theatre of mountains, which dominate the more immediate settling of Taahauku and give the salient character of the scene. They are reckoned at no higher than four thousand feet; but Tahiti with eight thousand, and Hawaii with fifteen, can offer no such picture of abrupt, melancholy alps. In the morning, when the sun falls directly on their front, they stand like a vast wall: green to the summit, if by any chance the summit should be clear – water-courses here and there delineated on their face, as narrow as cracks. Towards afternoon, the light falls more obliquely, and the sculpture of the range comes in relief, huge gorges sinking into shadow, huge, tortuous buttresses standing edged with sun. At all hours of the day they strike the eye with some new beauty, and the mind with the same menacing gloom.
The mountains, dividing and deflecting the endless airy deluge of the Trade, are doubtless answerable for the climate. A strong draught of wind blew day and night over the anchorage. Day and night the same fantastic and attenuated clouds fled across the heavens, the same dusky cap of rain and vapour fell and rose on the mountain. The land-breezes came very strong and chill, and the sea, like the air, was in perpetual bustle. The swell crowded into the narrow anchorage like sheep into a fold; broke all along both sides, high on the one, low on the other; kept a certain blowhole sounding and smoking like a cannon; and spent itself at last upon the beach.
On the side away from Atuona, the sheltering promontory was a nursery of coco-trees. Some were mere infants, none had attained to any size, none had yet begun to shoot skyward with that whip-like shaft of the mature palm. In the young trees the colour alters with the age and growth. Now all is of a grass-like hue, infinitely dainty; next the rib grows golden, the fronds remaining green as ferns; and then, as the trunk continues to mount and to assume its final hue of grey, the fans put on manlier and more decided depths of verdure, stand out dark upon the distance, glisten against the sun, and flash like silver fountains in the assault of the wind. In this young wood of Taahauku all these hues and combinations were exampled and repeated by the score. The trees grew pleasantly spaced upon a hilly sward, here and there interspersed with a rack for drying copra, or a tumble-down hut for storing it. Every here and there the stroller had a glimpse of the Casco tossing in the narrow anchorage below; and beyond he had ever before him the dark amphitheatre of the Atuona mountains and the cliffy bluff that closes it to seaward. The trade-wind moving in the fans made a ceaseless noise of summer rain; and from time to time, with the sound of a sudden and distant drum-beat, the surf would burst in a sea-cave.
At the upper end of the inlet, its low, cliffy lining sinks, at both sides, into a beach. A copra warehouse stands in the shadow of the shoreside trees, flitted about for ever by a clan of dwarfish swallows; and a line of rails on a high wooden staging bends back into the mouth of the valley. Walking on this, the new-landed traveller becomes aware of a broad fresh-water lagoon (one arm of which he crosses), and beyond, of a grove of noble palms, sheltering the house of the trader, Mr. Keane. Overhead, the cocos join in a continuous and lofty roof; blackbirds are heard lustily singing; the island cock springs his jubilant rattle and airs his golden plumage; cow-bells sound far and near in the grove; and when you sit in the broad verandah, lulled by this symphony, you may say to yourself, if you are able: “Better fifty years of Europe…” Farther on, the floor of the valley is flat and green, and dotted here and there with stripling coco-palms. Through the midst, with many changes of music, the river trots and brawls; and along its course, where we should look for willows, puraos grow in clusters, and make shadowy pools after an angler’s heart. A vale more rich and peaceful, sweeter air, a sweeter voice of rural sounds, I have found nowhere. One circumstance alone might strike the experienced: here is a convenient beach, deep soil, good water, and yet nowhere any paepaes, nowhere any trace of island habitation.
It is but a few years since this valley was a place choked with jungle, the debatable land and battle-ground of cannibals. Two clans laid claim to it – neither could substantiate the claim, and the roads lay desert, or were only visited by men in arms. It is for this very reason that it wears now so smiling an appearance: cleared, planted, built upon, supplied with railways, boat-houses, and bath-houses. For, being no man’s land, it was the more readily ceded to a stranger. The stranger was Captain John Hart: Ima Hati, “Broken-arm,” the natives call him, because when he first visited the islands his arm was in a sling. Captain Hart, a man of English birth but an American subject, had conceived the idea of cotton culture in the Marquesas during the American War, and was at first rewarded with success. His plantation at Anaho was highly productive; island cotton fetched a high price, and the natives used to debate which was the stronger power, Ima Hati or the French: deciding in favour of the captain, because, though the French had the most ships, he had the more money.
He marked Taahauku for a suitable site, acquired it, and offered the superintendence to Mr. Robert Stewart, a Fifeshire man, already some time in the islands, who had just been ruined by a war on Tauata. Mr. Stewart was somewhat averse to the adventure, having some acquaintance with Atuona and its notorious chieftain, Moipu. He had once landed there, he told me, about dusk, and found the remains of a man and woman partly eaten. On his starting and sickening at the sight, one of Moipu’s young men picked up a human foot, and provocatively staring at the stranger, grinned and nibbled at the heel. None need be surprised if Mr. Stewart fled incontinently to the bush, lay there all night in a great horror of mind, and got off to sea again by daylight on the morrow. “It was always a bad place, Atuona,” commented Mr. Stewart, in his homely Fifeshire voice. In spite of this dire introduction, he accepted the captain’s offer, was landed at Taahauku with three Chinamen, and proceeded to clear the jungle.
War was pursued at that time, almost without interval, between the men of Atuona and the men of Haamau; and one day, from the opposite sides of the valley, battle – or I should rather say the noise of battle – raged all the afternoon: the shots and insults of the opposing clans passing from hill to hill over the heads of Mr. Stewart and his Chinamen. There was no genuine fighting; it was like a bicker of schoolboys, only some fool had given the children guns. One man died of his exertions in running, the only casualty. With night the shots and insults ceased; the men of Haamau withdrew, and victory, on some occult principle, was scored to Moipu. Perhaps in consequence, there came a day when Moipu made a feast, and a party from Haamau came under safe-conduct to eat of it. These passed early by Taahauku, and some of Moipu’s young men were there to be a guard of honour. They were not long gone before there came down from Haamau a man, his wife, and a girl of twelve, their daughter, bringing fungus. Several Atuona lads were hanging round the store; but the day being one of truce none apprehended danger. The fungus was weighed and paid for; the man of Haamau proposed he should have his axe ground in the bargain; and Mr. Stewart demurring at the trouble, some of the Atuona lads offered to grind it for him, and set it on the wheel. While the axe was grinding, a friendly native whispered Mr. Stewart to have a care of himself, for there was trouble in hand; and, all at once, the man of Haamau was seized, and his head and arm stricken from his body, the head at one sweep of his own newly sharpened axe. In the first alert, the girl escaped among the cotton; and Mr. Stewart, having thrust the wife into the house and locked her in from the outside, supposed the affair was over. But the business had not passed without noise, and it reached the ears of an older girl who had loitered by the way, and who now came hastily down the valley, crying as she came for her father. Her, too, they seized and beheaded; I know not what they had done with the axe, it was a blunt knife that served their butcherly turn upon the girl; and the blood spurted in fountains and painted them from head to foot. Thus horrible from crime, the party returned to Atuona, carrying the heads to Moipu. It may be fancied how the feast broke up; but it is notable that the guests were honourably suffered to retire. These passed back through Taahauku in extreme disorder; a little after the valley began to be overrun with shouting and triumphing braves; and a letter of warning coming at the same time to Mr. Stewart, he and his Chinamen took refuge with the Protestant missionary in Atuona. That night the store was gutted, and the bodies cast in a pit and covered with leaves. Three days later the schooner had come in; and things appearing quieter, Mr. Stewart and the captain landed in Taahauku to compute the damage and to view the grave, which was already indicated by the stench. While they were so employed, a party of Moipu’s young men, decked with red flannel to indicate martial sentiments, came over the hills from Atuona, dug up the bodies, washed them in the river, and carried them away on sticks. That night the feast began.
Those who knew Mr. Stewart before this experience declare the man to be quite altered. He stuck, however, to his post; and somewhat later, when the plantation was already well established, and gave employment to sixty Chinamen and seventy natives, he found himself once more in dangerous times. The men of Haamau, it was reported, had sworn to plunder and erase the settlement; letters came continually from the Hawaiian missionary, who acted as intelligence department; and for six weeks Mr. Stewart and three other whites slept in the cotton-house at night in a rampart of bales, and (what was their best defence) ostentatiously practised rifle-shooting by day upon the beach. Natives were often there to watch them; the practice was excellent; and the assault was never delivered – if it ever was intended, which I doubt, for the natives are more famous for false rumours than for deeds of energy. I was told the late French war was a case in point; the tribes on the beach accusing those in the mountains of designs which they had never the hardihood to entertain. And the same testimony to their backwardness in open battle reached me from all sides. Captain Hart once landed after an engagement in a certain bay; one man had his hand hurt, an old woman and two children had been slain; and the captain improved the occasion by poulticing the hand, and taunting both sides upon so wretched an affair. It is true these wars were often merely formal – comparable with duels to the first blood. Captain Hart visited a bay where such a war was being carried on between two brothers, one of whom had been thought wanting in civility to the guests of the other. About one-half of the population served day about upon alternate sides, so as to be well with each when the inevitable peace should follow. The forts of the belligerents were over against each other, and close by. Pigs were cooking. Well-oiled braves, with well-oiled muskets, strutted on the paepae or sat down to feast. No business, however needful, could be done, and all thoughts were supposed to be centred in this mockery of war. A few days later, by a regrettable accident, a man was killed; it was felt at once the thing had gone too far, and the quarrel was instantly patched up. But the more serious wars were prosecuted in a similar spirit; a gift of pigs and a feast made their inevitable end; the killing of a single man was a great victory, and the murder of defenceless solitaries counted a heroic deed.
