The Wonder Island Boys: Conquest of the Savages Part 20

Several hours before they had entered the Illyas' country. There was no strict dividing line between the different countries, but it appeared to be tacitly agreed that certain water courses, or other natural lines, marked the territorial limits of each.

These divisions were so little understood, in fact, by either, that they caused frequent disputes. A party from one tribe in hunting would, incautiously, venture too far, and if the other party happened to be near, and in sufficient force, would attack on the plea that the territory had been invaded.

This was a matter which the present campaign would settle, because the Professor saw the necessity of accurately prescribing the limits held by each tribe.

It was five o'clock in the evening before reports came in that the main body of the enemy was in sight. John went forward with Uraso and Muro, fully a mile beyond the main force, and on the way selected a good camping spot, leaving several there to order the main body to encamp when they arrived.

With the scouts now returning, and which were picked up, a fairly adequate idea was obtained as to the number, which was variously estimated at two hundred and fifty, which did not take into consideration the warriors from the other villages, because they now had knowledge of at least one party from the south, on the way to reinforce the Illyas.

John gave strict orders that no one should fire a gun during the night, and that a double line of guards should be maintained. The course pursued during the campaign was as follows: Thirty pickets were selected for the watch, five from each tribe. These formed fifteen posts, two warriors being at each post, and it was arranged that the two should be of different tribes, and as all were in supporting distance of each other, in case of an alarm, one of the two watchers would thus be in a position to quickly alarm the camp.

An advance set of pickets was also thrown out, under the personal command of Muro, to watch the enemies' camp. Fortunately, there was no alarm during the night. Early in the morning the forces were put in line for approaching the Illyas' camp.

When the first advance came within sight of their camp, the utmost consternation and confusion resulted, showing how carefully John had concealed their movements.

Muro's scouts had the fortune to capture one of the Illyas, who was evidently one of the hunters, and the captive was brought in at the time when some of his own men had advanced uncautiously too far.

He was brought before John at once, who addressed him as follows:

"Why have your people started out on the warpath against us?"

"Because you killed our warriors in the last battle."

It is singular how the natives in all their interviews of like nature, always found it convenient to refer to the last and most immediate act as a particular reason for their enmity. In this respect they were veritable children.

They might have been, as they were in this case, the original aggressors, but if an attempt is made to repay them the original cause of the strife is forgotten, and the last act only is considered. John knew it would be of no use to argue the matter with him.

"You may go back to your chief and tell him that we have come to get the captives he has. You must tell him that we have no desire to injure him or his people. Tell him that all the tribes are now united, and that if he does not give up the white people and all others, we will take him and his villages, and give his lands to the other tribes.

"You must further tell him that we must have his answer at once, and if he does not answer by the time the sun is above us (noon), we will consider him our enemy, and shall attack him."

The captive received full instructions from Uraso, who warned him that if he failed to convey this information in the manner given it would go hard with him.

John went forward with the prisoner, and he was released within sight of the Illyas' camp. The enemy was at that time in great commotion, as they were, from all indications, preparing for defense.

They occupied a naturally strong position. The camp was on the western side of a hill and at the bottom was a small stream.

Directly behind the camp was a heavy forest, which, in case of retreat, would afford them shelter. There was a bend in the river, where the camp was located, so that the position was impregnable as against the native weapons.

The Illyas were not counting on meeting a foe armed with guns like the allies possessed. They did not conceive how their enemies could possibly make a sufficient number of guns to count against their numbers and their skill.

In the talks which John had with Uraso he learned the history of this peculiar tribe. Originally the tribe had practical sway over the entire island. They were bitter and vindictive, and this intense feeling was that which acted against them in the end.

The result was that in times past a constant tribal warfare was in evidence among the heads of the leading families. The Kurabus and the Tuolos were originally Illyas, or offshoots from this great tribe. This was also shown by the characteristics of those three tribes, and by their dress as well as language.

John had noticed that the Berees were the whitest people on the island, and that the Osagas and Saboros were much lighter in color than the other tribes. Uraso confirmed Suros' statement to the Professor, that there was white blood in the veins of many of the people of these three tribes, brought about by castaways who had been adopted by the people in earlier times.

The Illyas kept themselves aloof from the others, excepting the Tuolos and Kurabus, and these three tribes were the only ones who still adhered to the custom of offering up captives as sacrifices.

CHAPTER XII

THE PERILOUS TRIP OF THE WAGON

Affairs at Unity were moving along at marvelous speed. Suros, chief of the Berees, announced to the Professor that he did not intend to return to his country, but would send for his family and the families of all his chiefs. This was, indeed, a pleasant surprise for the Professor.

Oma, of the Brabos, was the next to fall into line, and we have already stated that such was Muro's intention. The bringing together of all these interests, to form one common family, was really the intention of the Professor, and it was now being carried out without any suggestion on his part.

Each day brought to the village accessions from some of the tribes, mainly the women and children of those who were employed, or who were with John's forces.

Four days after John's departure the Professor saw one of the Tuolos approaching, carrying an infant, with his wife and two other children.

The Professor went out to meet them, calling Will, as he saw they were in a famished condition. It was the native referred to previously, who had begged permission to bring his family to Unity.

Several of the little cottages had been completed, and the surprise of the Tuolo and his wife was complete when he led them to one of these homes, and installed them in it.

Food was brought, and the native cooks ordered to prepare it for them at once. The act so astonished the Tuolo chief, Marmo, that he could not express himself. For a day he sat pondering. The Professor noticed the act, but he said nothing. The next morning Marmo called, and said:

"I can see why the White Chief told me it was well to act so the people would not want another chief."

"But I am not acting in this way so that the people will want to keep me as their chief."

This reply puzzled him.

"But why do you treat my people in this way?"

"Because he is a man just like myself. I have no right to treat him in any other way."

"But he is only a ravoo (common) man."

"Why is he only a common man?"

"Because he is not a warrior, nor were his people warriors before him."

"But he is a man, the same as you and I are. Because he is not a warrior, or was not born of some one who was a warrior, or if he does not belong to the family of a chief, makes no difference to the white man. His children may become chiefs, or great men, and if we show them that they may become like we are, it will make all of them better, and it will not injure us."

This philosophy was too deep for the chieftain. He could not comprehend it, nor could he find words to express his opinions of the new light which it gave him.

"Is that why you teach the people to make so many things?"

"No; that is for an entirely different reason. We teach people to make these things so they may be able to help themselves and make their wives and children happy. We try to teach them that it is wrong to be idle. To let them know that there is a better way to live than by fighting each other or injuring their neighbors."

"But why do you act so kindly to one of my people when we tried to kill you?"

"That makes no difference to us now. You acted that way because you did not know any better. You would not try to injure us now, would you? Do you think that man would be my enemy? When he tells his friends what I have done, will they be my enemy?"

"These things are all so new to me. There will be no more Tuolos, or Osagas, or Berees."