If some of the arguments are probably without foundation, as, for example, that regarding native rights in the cattle, they were at least, as will be seen, of the same kind which have inspired risings in many lands and all ages. The delivery of the document was immediately followed by action. The Kanakas went into “the camp,” eluding Mr. Edmunds, who had gone in another direction, and secured some ten head of cattle. The smoke from many fires was shortly to be seen ascending from the village, and one of our party was shown a beast which was to be offered to us in place of our stolen property, “God” having apparently reversed his message on the subject of our contribution to the new republic. The next few days there was little more news “from the front,” save that Angata, the old woman, had had another dream, in which God had informed her that “He was very pleased that the Kanakas had eaten the meat and they were to eat some more.” A week later, riding home through the village, I saw a group on the green engaged in dressing a girl’s hair; on inquiry it was found that she was to be married next day. Congratulations had hardly been expressed, when another young woman was pointed out who was also to change her state at the same time, and another and another, till the prospective brides totalled five in all. The idea, it seemed, was prevalent, that if punishment was subsequently inflicted for the raids, it was the single men who would be taken to Chile, hence this rush into matrimony, undeterred by the fact that Mr. Edmunds, in his capacity as Chilean official, had declined for the present to perform the civil part of the ceremony. The wedding feast was, of course, to be furnished by the sheep of the Company. Unfortunately, under such circumstances, it seemed hardly loyal to our host to attend the multiple wedding, which was duly solemnised in the church next day.