offence.

Now, when I began to put questions to my friends and acquaintances about this apparently glaring inconsistency in our “civilization,” I could not help observing, novice though I was in such discussion, that the answers by which they sought to parry my awkward importunities were extremely evasive and sophistical—reminding me of the quibbling explanations which travellers have received from cannibals when they inquired too closely into certain dietetic observances; and from this I could not but suspect that, as far as diet was concerned, we differed in degree only from the savages whom we deemed so debased.

It must be understood, however, that here, and in other references to “savages,” I use that term in its natural and inoffensive meaning, as implying simply a lack of the higher civilization and not any personal cruelty or bloodthirstiness. What I write is just a friendly account of friendly savages (by one of them); and I would emphasize the fact that the kindliness and good nature of my fellow-countrymen are in one direction quite as marked features of their character as their savagery is in another. In their own families, to their own kith and kin, to their personal friends—to all those whom fortune has placed within, instead of without the charmed circle of relationship—their conduct, in the great majority of cases, is exemplary; it is only where custom or prejudice has dug a gulf of division between their fellow-creatures and themselves that they indulge in the barbarous practices to which I refer.

It may be convenient if I here speak briefly of their other customs under two heads: first, those that relate to human beings; and, secondly, those that relate to the so-called lower animals. In few ways, perhaps, is the barbarism of these islanders more apparent than in their wars and in their preparation for wars. For what they call “peace” is, in fact, only an armed truce—an interval between two outbreaks of hostility—during which, so far from being at genuine peace with their neighbours, they are occupied in speculating where the next attack shall be delivered, or, rather (for they love to depict themselves as always standing on pious self-defence against the wanton aggressiveness of others), how they shall repel the next attack from abroad. It is their custom always to have, for the time being, some bugbear among neighbouring tribes, whose supposed machinations against the richer portions of their empire give them constant cause for unrest, and prompt them to cement undying, but equally transitory, alliances with other nations, so that their very friendships are based less on the spirit of amity than on that of distrust. Under pretence of believing in an unbelievable and, indeed, wholly ridiculous maxim—Si vis pacem, para bellum (”If you wish for peace, prepare for war”)—they keep their minds for ever set on wars and rumours of wars, with the result that, in spite of all their profession of benevolence and brotherhood, the trade of killing is that which is above all others respected by them. Is money required for purposes of national welfare, such as education or the relief of the poor? Every difficulty is at once put in the way of such expenditure for such ends. But let there be the least suspicion, however irrational, of some foreign slight to “the flag,” and there is scarce a savage in the island who is not willing that the public treasury should be depleted in pursuance of a childish revenge. To remonstrate against such folly is to incur the charge of being “unpatriotic.”

But comical as their foreign policy is, their social system is still more so, for under the guise of “charity” and “philanthropy” there exists, in fact, a civil war, in which each individual, or group of individuals, plays a remorseless game of “Beggar my neighbour” and “Devil take the hindmost” in mad scramble for wealth; whence results, of course, a state of gross and glaring inequality, under which certain favoured persons wallow in the good things of life, while others pass their years in the pinch of extremest poverty. Thus, in due course, and by an unerring process, is manufactured what they call “the criminal class”—that is, the host of those who are driven by social injustice to outlawry and violence. And herein, perhaps, more than in any other of their customs, is shown the inherent savagery of their natures, for, instead of attempting to eradicate the cause of these evils by the institution of fairer and juster modes of living, my fellow-islanders are almost to a man in favour of “punishing” (that is the expression) these victims of their own foolish laws by the infliction of barbarous sentences of imprisonment, or the lash, or, in extreme cases, the gallows. To inculcate habits of honesty they shut a man in prison, and render him more than ever incapable of earning an honest livelihood. As a warning against robbery with violence, they give a lesson in official violence by flogging the criminal; and, by way of teaching the sanctity of human life, they judicially murder the murderer. Many a grotesque absurdity is solemnly and deliberately enacted in their so-called “courts of law”; and any one who ventures to suggest that this is the case is regarded as a fool and reprobate for his pains.

But it is when we turn to their treatment of the non-human races that we find the surest evidences of barbarism; yet their savagery, even here, is not wholly “naked and unashamed,” for, strange to say, these curious people delight to mask their rudeness in a cloak of fallacies and sophisms, and to represent themselves as “lovers” of those very creatures whom they habitually torture for “sport,” “science,” and the “table.” They actually have a law for the prevention of cruelty to animals, under which certain privileged species, classed as “domestic,” are protected from some specified wrongs, though all the time they may, under certain conditions, be subjected with impunity to other and worse injuries at the hands of the slaughterman or the vivisector; while the wild species, though presumably not less sensitive to pain, are regarded as almost entirely outside the pale of protection, and as legitimate subjects for those brutalities of “fashion” and “sport” which are characteristic of the savage mind. Their women go furred and feathered with the skins of beasts and birds; and so murderous is their millinery that whole species are sacrificed to this reckless habit. Nothing can exceed the ferocity of the national pastimes, in which, under the plea of affording healthful exercise to their tormentors, park-bred deer, that have been kept in paddocks for the purpose, are turned out before a mob of men and dogs to be baited and worried; foxes, otters, and hares are hunted and “broken up”; bagged rabbits are “coursed” in small enclosures by yelling savages on the eve of the weekly religious festival; pheasants and other “preserved” birds are mown down in thousands in an organized butchery euphemistically known as the battue; pigeons are released from traps in order to be shot by gangs of ruffians who gamble over the result of their skill; and almost every conceivable form of cowardly slaughter is practised as “sportsman-like” and commended as “manly.” All this, moreover, is done before the eyes and for the example of mere youths and children, who are thus from their tenderest years instructed in the habit of being pitiless and cruel. Nay, in some cases they are even encouraged to take part in such doings, and on the first occasion when they are “in at the death” are initiated by being “blooded”—that is, baptized with the blood of the slaughtered victim of their sport.

Nor are these things perhaps so strange as they might at first appear, for,