308 PROCEEDINGS OF SECTION F. 
brought from the other people, and planted it in his own . ground 
in the presence of the teacher. He then said: “ Tell Torogud | 
that I have planted his offering in my own ground.” He then 
pulled up a similar dracena plant from his own land, and said ; 
“Take this to Torogud, and tell him that our mind is to be. 
at peace.” The teacher took this back to Torogud, and he 
planted it in his own ground, and so the preliminaries of peace 
were duly ratified. I did not see the formal conclusion of this, 
but I saw one betwixt two of the villages which I will now de- 
scribe, the preliminaries as given here having been complied 
with. The villages represented on this occasion were Outam 
and Kinawanua. These places were only a few miles apart, but 
had been at enmity for years, so much so indeed that the lan- 
guage spoken by one village differed very much indeed from 
that spoken by the other one. Many men had been killed 
during the progress of the feud, but with the advent of the 
missionary, there came a desire for peace, and this was finally 
concluded. The Outam people came to the beach near Kina- 
wanua, and were welcomed by the people there in the usual way, 
For a long time the people seemed very nervous and suspicious 
of treachery, but this gradually wore off. One curious custom 
was when a large number of each side, all armed and painted. 
in full war costume, rushed towards each other, shaking their 
spears, and shouting words of encouragement to each other to 
be strong, and fight. As the approaching parties neared each 
other, they rushed together, and each man, with his spear poised 
as if to throw it, turned his shoulder to his adversary, and they 
bumped against each other with great force, and then clashed 
their spears together. The collision in some cases was sufficient 
to upset some of the combatants. This kind of sham fight 
was carried on during the course of the morning, and an inter- 
change of small pieces of native money took place from time 
to time. They did not make many speeches. The meaning of 
those which were made was simply to offer excuses for past 
actions. One chief, for instance, said that his men killed the 
Kinawanua people without his consent, and the Kinawanua 
chief said that it was his late brother who killed and ate the 
Outam men. The Outam people then lashed a lot of native 
money to a large stick, which they planted in the sand, and 
then a number of Kinawanua people came in the usual fighting 
way to take it. The usual bumping affair took place, and then 
the Kinawanua people started back with the money, when a 
lot of Outam people gave chase to them, brandishing their 
spears, and shouting as if to take the money back again. A 
few of the Kinawanua people turned round as if to attack their 
pursuers, when the Outam people ran back again. This was, 
of course, simply a sham. Then, in their turn, the Kinawanua 
people also prepared their stick of native money, and the chief 
