THE HISTORY OF MANKIND
Prof. Friedrich Ratzel
The Races of Oceania
The Family and State in Oceania

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As soon as the lust of battle is appeased on either side, and the accurately kept debit and credit account shows that winnings and losses are balanced, the armies take steps towards peace. The intelligence that peace is desired is conveyed by neutrals, and either side sends as herald some old man related to both and gifted with eloquence. The periods of hostilities are concluded by carouses, though deep down in all hearts a secret wish of beginning again at a seasonable moment is still active. Treaties of peace are in reality only armistices. The Samoan system, known as malo, which went so far as to slay the vanquished when he approached with signs of submission, to carry off his wife and children, and ravage his fields and houses, or else to a gradual ruining of him by extortion, not unfrequently compelled the flames of revolt to break out afresh. Whole tribes have been known to migrate in order to escape oppression of this kind. In 1848 the whole population of Western Upolu removed to the eastern part of the island.
Human lower jaw set as an arm-ring, from New Guinea. (Christy Collection.)
Many features in the existence of the Oceanians can only be understood when we realize the small value attached to human life. This hangs together with the over-population of island areas, and has contributed powerfully to the formation of colonies, but it leads also to depopulation, and throws a sanguinary gleam over all their social life. Human sacrifices were universal in Polynesia before the time of Europeans, and cannibalism was extensively practised. Both are closely bound up with religion and war, while human sacrifice is intimately connected with the festivals of the dead. In certain sacred functions the priest required it. Thus men or portions of men - for example eyes, which were regarded as pleasing to the gods - were buried in the foundations of temples; while at the building of war-canoes human sacrifices were absolutely necessary.
The gods to whom men were sacrificed were various, but the principal were Tangaroa and Oro; the killing was done in Oro's temple, and the victim deposited in Tangaroa's. As everywhere, the largest number of human victims was furnished by prisoners of war and slaves. The selection of the victim depended in some places upon the priests, who, after some time passed in the temple, came to the people and indicated the victim whom the deity desired.
The Maoris used after a battle to collect the bodies of the foe, cut off scalp and right ear for the gods, and dig two rows of cooking pits, in one of which the cooking was done for the gods only. When the meal was dressed the chief first swallowed the brain and eyes of one of the fallen, raw; then followed his sons or nearest relatives, and after them the whole company fell to upon the hideous meal. On these occasions gluttony was the rule. What remained over was packed in hampers and sent to neighbouring tribes who, by the fact of accepting and consuming the present, declared themselves friends of the victors.
Returning home, the troop bore the heads of its slain chiefs as sacred relics, while those of the enemy were fixed on spears. For every chief who had fallen the life of one of his slaves was required, while the heads of the enemy were stuck on the palisades surrounding the village, and derided. Then followed the ceremony of taking off the taboo from the victorious force. Scalp locks were fastened to reeds, and with these the warriors executed a dance to the chanting of the priest. The business was concluded by the tedious task of mummifying the chiefs' heads. These were boiled, smoked, and dried in the air; brain, tongue, and eyes were removed, tattooing and hair preserved. The very form of the lineaments was often still recognisable. Some tribes in the neighbourhood of the East Cape are said to have mummified even entire bodies. Others fixed eyes of bright stones in the skulls; and in New Britain these were on great occasions worn as masks by the younger men, that they might acquire the spirit of their former owners.
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