the meeting; but whenever he came to the point of his address, viz., the object of the meeting and an opinion on it, all was attention.  After the first speech, it was probably mid-day, and then food was brought in.  The young men and women of the family, decked off in their best, came in a string of ten or twenty to their chief, each carrying something, and, naming him, said it was food for him.  He told them to take it to So-and-so, and then they marched off to that chief, and said that it was food from such a one.  This person would return the compliment by-and-by, and in this way there was, for hours, a delightful flow of friendship all over the place.  On such occasions parties who had been living at variance had a fine opportunity of showing kindness to each other.  Amid all this feasting the speechifying went on.  As the debate advanced, the interest increased.  They generally broke up at sundown; but if it was something of unusual interest and urgency, they went on speechifying in the dark, or in the moonlight, and might not adjourn till long after midnight.  Unless all were pretty much agreed, nothing was done.  They were afraid to thwart even a small minority.

Throughout the Samoan group there were, in all, ten of these separate districts such as I have described.  In war some of the districts remained neutral, and of those engaged in the strife there might be two against one, or three against five, or, as in a late prolonged war, five against two.  The district which was conquered, was exposed to the taunts and overbearing of their conquerors.  But a subdued district seldom remained many years with the brand of “conquered.”  They were up and at it as soon as they had a favourable opportunity, and were probably themselves in turn the conquerors.

II.  But I hasten to notice the second thing which I have already remarked was an auxiliary towards the maintenance of peace and order in Samoa, viz. superstitious fear.  If the chief and heads of families, in their court of inquiry into any case of stealing, or other concealed matter, had a difficulty in finding out the culprit, they would make all involved swear that they were innocent.  In swearing before the chiefs the suspected parties laid a handful of grass on the stone, or whatever it was, which was supposed to be the representative of the village god, and, laying their hand on it, would say, “In the presence of our chiefs now assembled, I lay my hand on the stone.  If I stole the thing may I speedily die.”  This was a common mode of swearing.  The meaning of the grass was a silent additional imprecation that his family might all die, and that grass might grow over their habitation.  If all swore, and the culprit was still undiscovered, the chiefs then wound up the affair by committing the case to the village god, and solemnly invoking him to mark out for speedy destruction the guilty mischief-maker.