That savages to some extent recognise the existence of intertribal rights in times of peace is obvious from certain customs connected with their wars. Some South Sea Islanders and North American Indians consider it necessary for a party which is about to attack another to give notice beforehand of their intention, in order that their opponents may be prepared to meet them.[53] The cessation of hostilities is often accompanied by the conclusion of a special treaty and by ceremonies calculated to make it binding.[54] The Tahitians, for instance, wove a wreath of {335} green boughs furnished by each side, exchanged two young dogs, and, having also made a band of cloth together, offered the wreath and the band to the gods with imprecations on the side which should first violate so solemn a treaty of peace.[55] Nor does savage custom always allow indiscriminate slaughter even in warfare. The inviolability of heralds is not infrequently recognised.[56] Among the aborigines of New South Wales the tribal messenger known to be a herald by the red net which he wears round his forehead, passes in safety between and through hostile tribes;[57] and among the North American Omahas "the bearer of a peace pipe was generally respected by the enemy, just as the bearer of a flag of truce is regarded by the laws of war among the so-called civilised nations."[58] And many uncivilised races have made it a rule in war to spare the weak and helpless. [Footnote 53: Hale, _U.S. Exploring Expedition. Vol. VI. Ethnography and Philology_, p. 72 (Micronesians). Gibbs, _loc. cit._ p. 190 (Indians of Western Washington and North-Western Oregon).] [Footnote 54: See Farrer, _Military Manners and Customs_, p. 162 _sq._] [Footnote 55: Ellis, _Polynesian Researches_, i. 318.] [Footnote 56: See Farrer, _Militarv Manners and Customs_, p. 161.] [Footnote 57: Fraser, _Aborigines of New South Wales_, p. 41.] [Footnote 58: Dorsey, 'Omaha Sociology,' in _Ann. Rep. Bur. Ethn._ iii. 368.]