The natives are aware of the difference between murder and homicide, but the punishment of the two crimes is often the same. A man enters a village, puts down his gun which goes off and kills a person. The gun is claimed by the friends of the deceased. It is worth several slaves, and the owner may be as anxious to redeem it as he would have been to redeem his brother. When there is no gun to pledge, the homicide is put in a slave-stick and retained just as in murder (80), and the surviving relatives are equally anxious to slay persons to accompany the deceased. Some native authorities take a more lenient view of homicide. Instead of seizing the party or his gun, they pronounce him quite blameless, and go to the sorcerer to discover the bewitcher who has been the real cause of the death. They hold that it is this being that must bear the whole of the responsibility. They use a simile here that is borrowed from hunting customs. The hunter that first wounds a buck claims it, even though it be ultimately brought down by another man. The man that brings the buck down is only the finder, as it were, of another man’s game (juakupakanila): so the homicide only found or brought down the victim that the witch had already destroyed; he is not the cause but the occasion of the death. Some insist that although the homicide may protest his innocence and affirm that he is the victim of some witch, he must pay damages all the same. I once saw two men tried for a disturbance committed while they were drunk. The person that had supplied them with beer was also brought up, and was afraid that he should be supposed to have bewitched the beer. A still deeper terror hovered over his speech, “Perhaps he himself and his beer were both bewitched, and used as a cat’s paw by some other person”. 82. PUNISHMENT OF UNCHASTITY.