The Project Gutenberg eBook of From Monkey to Man, by Austin Bierbower.

SHOWING THE FIRST STEPS IN INDUSTRY, COMMERCE, GOVERNMENT,
RELIGION AND THE ARTS

WITH AN ACCOUNT OF THE GREAT EXPEDITION FROM COCOANUT
HILL AND THE WARS IN ALLIGATOR SWAMP

BY
AUSTIN BIERBOWER
Author of “The Virtues and Their Reasons,” “The Socialism of Christ,”
“The Morals of Christ,” Etc.

The extraordinary interest which this book has excited has induced the publisher to issue a new and revised edition at a reduced price, believing that, as it is the first attempt at a prehistoric novel, it will have a wide reading. The subject, the characters and the period are here for the first time introduced into fiction.

The scenes are laid in the Tertiary Age when, according to the Darwinian Theory, men were emerging from the Ape, and they portray the supposed exploits of our ancestors at that stage of development. The author has aimed to exhibit the features of the time—climate, foliage, animals, etc.—as understood by Geologists and Biologists, and to be scientifically accurate, with no more variations in proportion than are usual in historic fiction.

If Evolution is the true theory of man’s origin there is a long period of forgotten history, covering thousands of centuries, during which men lived and fought and learned, and this book seeks to revivify it and make it realizable. In this period nearly all the arts and industries were started, and the author suggests their crude origin in a variety of episodes. The origin of arms, building, religion and government, the first use of fire and clothing and the primitive form of many social and business problems are indicated in the course of a simple story.

In addition to its valuable scientific hints, the work is rich in practical wisdom. It is also spiced throughout with a vein of quiet humor which provokes mirth and makes it highly entertaining as well as instructive.

The illustrations by H. R. Heaton, an artist of national reputation, are believed to be the best work of his genius.

About ninety years after the fight between the Monkeys and Snakes on Cocoanut Hill, which was five hundred thousand years before our era, and near the end of the Tertiary Age, Sosee was sitting on a limb sucking a mango, when Koree came up in great consternation.

“The fat baboon, from across the swamp,” he said, “has carried off Orlee while her mother was hunting berries in the bushes.”

“If you love me, Koree,” replied Sosee, uttering a wild scream, “you will fetch her back, and bring me the tail of the baboon before night.”

Sosee, who spoke these words, was a comely girl of twelve years, one of the new race which had recently separated from the Apes, and would no longer recognize them as equals. There was a hostility between the Apes and these upstarts, and frequent incursions were made from the territory of one on that of the other.

The Apes had mostly retreated to the swamps and forests beyond, while the new race were occupying the[8] region about Cocoanut Hill, which their ancestors of two generations before had taken, after many conflicts, from the Apes, and from which they had driven the savage beasts. Here the parents of Sosee were living, and here Sosee had grown to womanhood.

The Cocoanut Hill region was a large tract, in what is now Southern France, stretching from Alligator Swamp toward the mountains in the distance. This section was plentifully covered with fruit trees—mangos, palms, figs and limes; the under brush furnished berries and succulent herbs; the waters of the swamp, which bordered this land, abounded in fish, frogs, turtles, snakes and alligators; while great flocks of ducks, geese and other water fowl frequented it at seasons. The forests abounded in Uri, Woolly Oxen, Musk-Deer and other game. This abundance of vegetable and animal life supplied food for the Ammi, as the new race was called, and they would have lived in comfort but for the attacks of the Apes beyond the water, who, keeping an envious eye on these fruits, often came over the Swamp for food.

Shortly before the event of which we speak, some apes in one of these predatory incursions, were met by a larger number of the Ammi, when several of the former were killed, and one, a small boy, taken prisoner. The Ammi, expecting the Apes to attempt reprisals for this, kept a watch at night, while during the day they guarded their children.

Several times on the day mentioned signs of approaching Apes had been seen. Gimbo, the grandfather of Sosee, who still persisted in walking on four feet,[9] (although the Ammi generally had begun to walk upright), said he could scent the trail of the Apes, and had noticed the marks of one walking on four feet. But Gimbo was deemed a garrulous old man, somewhat unreliable, who claimed exceptional wisdom about the animals lower than men, so that little attention was given to his warning.

The mother of Orlee, however, had observed a sudden starting up of geese from the swamp; but this also raised little suspicion, as they might have been startled by a fox. Later, however, her keen sense of hearing detected successive splashings in the water, as if made by plunging alligators or turtles on the approach of an enemy. She was, accordingly, slow to leave the spot where her child was playing—a girl of three years, the sister of Sosee.

Gaining confidence, however, with the restored silence of the swamp, she took a club with which she usually warded off reptiles when hunting berries, or killed them when requiring them for food; and, armed in this way, she waded into the swamp, still keeping, however, in sight of her child.

As the berries were plentiful, she had soon eaten all she wanted, making thereof her morning meal, when she was attracted by some luscious ones farther in the swamp, which she hurried to get for the child. Having filled her hands she was next startled by a huge snake of the Boa species, which swung suddenly down from a tree, like a great vine and sought to fasten its coils around her.

Dropping the berries and uttering a wild scream, she seized the serpent, and, sinking her nails and teeth in its flesh, began a fatal struggle with it. The snake, which had fastened one coil about her leg, swung round violently with the intention of encircling her waist. Her screams startled the child, which began crying, and the two noises attracted the attention of Koree, the lover of Sosee, who was sporting in a puddle near by.

Koree started to the rescue of the woman, but, in the tangled underbrush could not find her; but, instead, he ran against a gigantic ape, which had also been startled by the cries, and, in his fright, was running about in confusion. This ape gave Koree a powerful blow with his fist, and then ran out of the swamp to where the child was playing. Seizing the child he next ran with it into the bushes and was out of sight.

Too weak, or too frightened, to follow, Koree now hurried back to give the alarm, when he encountered Sosee on the tree, as we have related. Sosee’s screams and calls to Koree to rescue the child roused some men near by, who now all rushed for the swamp.

As they approached they saw the mother of the child emerging from the bushes carrying the huge snake in triumph about her neck, part of which was hanging down in long folds, pending from her arms. Never was a woman prouder over a necklace of diamonds or pearls. Her bloody face and arms added to the terror inspired by her Amazonian air, as, with a proud step, she advanced to the men and threw down her trophy.

Disburdened of her load, and sinking from the stimulant of battle, she now became faint, through loss of blood, and was about to drop to the ground; for, in the struggle with the serpent, she had been severely bitten and wrenched, so that her own blood was mingled with that of the reptile on her body.

As she was about to faint away, however, she observed that her child was gone, when all the excitement returned which had attended her in battle, and, on hearing of its capture, she sent up a wail which echoed through the forest, and flew into a rage that terrified the bystanders.

The events related in the preceding chapter occurred, as we have said, about ninety years after the fight between the Monkeys and Snakes on Cocoanut Hill. As the time of the Ammi is reckoned from this fight, we shall go back, for awhile, to the affairs which immediately preceded it.

The Apes of all kinds had, till then, been roving promiscuously over the country along with wild beasts of every description. The forests being free to all, and likewise the swamps, there was a scene like that of the jungles of Central Africa to-day. Land and water teemed with life, and were animated with struggles for the food of the region. Gigantic lions, tigers, woolly rhinoceroses, mastodons, cave-bears and other savage beasts sported in their favorite element. Serpents were particularly abundant, especially in the great Alligator Swamp, from which they emerged to the high country to catch rabbits and other game. The Apes, which were mostly vegetarians, did not at first interfere[14] with the more savage beasts hunting in these forests; so that there was an endless variety of animals in the region of which we speak.

The Apes at this time lived mostly on trees, especially at night. This was necessary on account of the more savage beasts which roamed over the ground. When game became scarce the tigers and some other animals attacked the Apes, and often killed them. The weaker animals which could not climb the trees were generally in danger of becoming the prey of the stronger ones.

This arboreal life became in time irksome to the Apes, many of whom had made some progress in methods of living and hunting. These were, accordingly, anxious to acquire a right to the ground, and security in its possession. They had become so large that a fall from a tree was a serious matter. Nor was a tree always convenient to climb when they were in danger.

They could not, however, come to the ground while so many savage beasts occupied it. A sleeping ape was liable to suffer death if met by a tiger, especially in recent years when many fights occurred between the two. The Apes, accordingly, conceived the project of ridding the country of the more dangerous animals.

There were two principal species of Apes at this time, the Ammi, who afterwards became known as men, and the Lali, who were the enemies of the Ammi on the other side of the swamp; and, though there had come to be marked differences between the two, (of which we shall presently speak,) they were, at this time, both living together as Apes (the Man-Apes of Biology), and were[15] alike interested in ridding the country of the stronger beasts.

A council was, accordingly, called to take measures for their common welfare. In this council they gave their respective views without those formalities which now attend such gatherings. They spoke mainly in gestures and growls, which constituted all there was of language then, (articulate speech not having been developed beyond a few broken sounds). One, Shamboo, believed to be the great-grandfather of Sosee, was the acknowledged leader of the Apes, and he directed the deliberations of this assembly. Speaking in the manner indicated, this Ape harangued the multitude to the following effect:

“Tailed Apes, upright Apes, Baboons and Monkeys of low degree: I am tired living on trees. I am getting too old and fat to climb, and cannot go up in the air every time I want to sleep. My eyes are bad, and can’t tell a rotten limb from a sound one. Only two days ago, while eating a cocoanut, the limb broke on which I was sitting, and I fell to the ground, striking a porcupine; and there has been a sick monkey ever since. Just before the big rain I was chased up a tree by a hyena, when, before I got out of reach, he seized my tail, already reduced to a stump, and I had to let go of either the tree or my tail. I stuck to the tree, but to-day I am a tailless Ape! Why should the ground be conceded to tigers and snakes? The earth was made for monkeys. Our food is mostly on the ground, and it is easier to walk on a level than up and down. We can run faster than[16] we can climb. We cannot fly, like the birds, and there is no easy way for such big folks to get up a tree. But we dare not come to the ground. If we do we must fight some brute. The tigers want the earth; and we can’t afford to maintain perpetual war. I am, therefore, for peace, and so favor killing off our enemies. If the forces of the trees will but combine, dropping their disputes about the milk that is in the cocoanut, they can conquer the forces of the earth. Resolve, then, monkeys all, to make a fight for the land, and not be so often found up a stump. True to your ape-hood, join me in an oath to drive out the ground-beasts. Everything in this valley will then be ours. We shall have the plants and berries, and frogs, and little fishes. We can then lie down to sleep without falling off, and run about without getting tired. Whoever loves monkeykind will, therefore, follow my advice. Now, all of you who are resolved to drive out the beasts which claim this land, swear with me by scratching your top rib while I crack this butternut and eat the kernel.”

The eloquence of Shamboo gained the assembly to his proposition. Every rib got a scratch, and the solemnity of the hour was felt in every breast. An aged priest of the Mountain Apes bowed low his head, breathing a blessing on the undertaking; and from that hour the savage beasts of Cocoanut Hill were doomed.

The plan of attack on the beasts was two-fold. One method was to associate together and make a combined assault by two’s or more, according to the strength of their antagonists. The other was to get on trees and spring upon the enemy when asleep or at other disadvantage. In this way they hoped to so worry the larger beasts that they would quit the region of their own accord.

This coöperation was important as being the beginning of association among Apes. By uniting in two’s and three’s for attack or defense they learned to confederate, and so laid the foundations of society. Till that time they had roamed the forests and jungles solitary, each one hunting alone his food, like the tigers, and forming no lasting or frequent attachments. They met the opposite sex casually at a spring or in the fruit regions. They did not recognize their own children, or care for them except for a few years after birth, until they could roam[18] for themselves. Only occasionally did they meet for a common purpose, and then only for a little while. They were not gregarious, though they sometimes met in large numbers where food was abundant, and became slightly acquainted. They chattered or fought while together, and then parted to see one another perhaps no more.

Having now, however, formed a League of the Apes, offensive and defensive, these animals, who disputed with the tigers the right to be called the lords of the land, soon became acquainted with one another, and therefore learned to like each other better. They found that they had many common interests, and there sprang up warm attachments between them. Their mutual disagreements disappeared before their disagreements with the tigers. They learned to help one another that they might destroy a common enemy, founding their unity on their common hatred. Many sentiments were, accordingly, developed, to which ape-hood had before been a stranger. Hearts were touched where before there were thought to be only stomachs, and a new sentiment—love—was awakened in the race; and when they parted after a night’s watch, or fight, they often presented one another with a cocoanut or bull-frog. Unselfishness gradually took the place of unrestrained competition, and a monkey etiquette grew up and became recognized. Some of the apes became noticeably polite, especially to the opposite sex, and there was soon quite a little social intercourse between them. They would go out by two’s and three’s for food or water, as well as for a fight, and thus they learned to labor together, as well as fight together.

Nor was this all. Having got together in a league, it was not easy to separate them. They came together to stay, and they stayed to co-operate in many measures besides their own defense. After their wars certain industries sprang up, among which was the damming of part of the Swamp (where it was entered by a stream), so as to form a lake, in which they could with more convenience drink and wash. Having tasted the sweets of association, they wished, in short, to remain in society; and when subsequently the younger ones became restive, and tried to regain the liberty of independent or single life, the older heads compelled them to adhere to the social compact.

Scarcely had they formed their alliance for war, when they set out for the enemy. Their chief foe was the tigers and snakes, because these were most numerous, although there were some lions, pachyderms, bears, and other savage beasts, of which also they meant to rid the country. One proposed that they all start out together, saying that while they would thus be fighting as a whole, the enemy, which would be fighting singly, could be easily overcome. Shamboo opposed this plan, however, as likely to attract too much attention, and, perhaps, to cause the tigers also to confederate. “Let us,” he said, “indeed, fight each enemy singly; but it does not require more than three apes to kill one tiger.”

They accordingly broke up into small bands, and started on a tiger hunt. On the first day of the War of the Beasts, a body of three, led by Shamboo, climbed a Yew tree near the Swamp, where a great tiger was[20] known to come to slake his thirst. It was agreed, or rather laid down by Shamboo as the method of attack, that when the tiger should pass under the tree, one of them, the youngest and strongest, should drop upon the tiger’s back, and fasten his jaws in his neck, when the rest would follow and dispatch their victim.

Scarcely had this been resolved upon, when the tiger appeared, marching slowly toward their tree. He was carrying a sheep in his mouth, and his great show of muscular strength and fierce expression seemed to despise danger. The ape who had been chosen to drop on the tiger drew back in fear, and told Shamboo to do that part himself.

No time was to be lost, and, before the words of the timid ape were fully uttered, Shamboo dropped upon the tiger. His great weight crushed the beast to the ground, and compelled it to let go of the sheep. The tiger immediately got up, however, and, not knowing what to do, in his embarrassment, started on a full run. Shamboo clung to his back, and away they both went, like John Gilpin, dashing over hill and dale and through jungle and forest. The deer fled at their approach, squirrels ran up the trees, a flock of ducks started from a pool near by, and the flight of birds and beasts from their path was like the stampede which precedes a prairie fire. Shamboo’s teeth were fixed in the tiger’s neck, and his feet like spurs were sunk in his sides.

So they ran, and the earth rapidly receded behind them. The other two apes followed, but at a distance, so that the tiger and Shamboo were practically alone, and must soon, it seemed, try their strength in single combat. The tiger, however, was too scared to take an inventory of what he was carrying, while Shamboo’s thoughts were divided equally between how to hold on and how to let go. The tiger himself soon solved this problem for Shamboo by running through a hole in a thicket which was too small to admit both, so that Shamboo was knocked off. He fell into a cluster of bushes, and the fall was so violent as to cause him to turn several summersets, so that he did not know in which direction he had been going. The tiger, lightened of his load, but not of his scare, kept on, and was soon out of sight and out of this story.

Shamboo picked himself up and, looking round, spied the other two apes coming slowly toward him. He limped back to them with an air of disappointment, rather than of suffering, and, without uttering a word, fell upon the younger ape, who had shown cowardice, and killed him for his breach of military discipline in disobeying orders.

The fame of that ride and that fight remains to the time of this story, though there are different versions of it among the Ammi and the Apes beyond the Swamp.

And long subsequent to this time, when the descendants of these Apes got to riding on the backs of horses and cattle, there was a legend ascribing the origin of the uses of beasts of burden to this unwilling ride of Shamboo; and in the mythology of the later Apes Shamboo became the god of Domestication.

In the course of the contest with the tigers, which lasted several years, many improvements were made in the art of warfare, which afterwards served the Apes in time of peace. After the experience of Shamboo and others, who attacked unarmed the savage beasts, they found it advisable to fight at a distance. Taking their position on trees, which was done for safety, the problem was how to reach the enemy. They commonly showered cocoanuts and other large fruits upon them, which, while annoying to small animals, had little effect on tigers. They next carried stones up the trees for missiles, which they dropped with some effect. In time they became expert at throwing, and could strike a tiger’s head ten paces off. Shoozoo claimed to have killed a hyena at a distance of many alligators’ lengths with a rock larger than his head; but Shoozoo had a reputation for lying, which was greatly developed during the war.

The Apes also broke off branches of trees, with which they pounded the savage beasts, not only by throwing them from the trees as missiles, but by using them as clubs, until they became skilled in the art of pounding, as well as of making clubs. When catamounts, bears and other climbing beasts attacked them on the trees, and fought paw to paw with them, they used the stones as knives, and often cut their assailants fatally, having learned to select sharp stones for this purpose, and, in time, to sharpen them specially. Before the war they had used stones only to crack nuts. But now they learned both to use them for many other purposes, and to make them into the size and shape which best suited them.

The first manufactures of the Apes were thus of military implements, their necessity being the mother of invention. In time of peace, however, they found new uses for these implements, like their descendents who afterwards beat their swords into plowshares and their spears into pruning-hooks. The missiles with which they had attacked the tigers they soon used for hunting, and in time for building. When they came down from the trees, and lived more on the earth, they knocked cocoanuts down, instead of climbing after them; they killed birds and rabbits by throwing stones at them, instead of lying in wait for them, and they speared fish with their clubs which they had learned to sharpen. They could thus act at a greater distance, and so had more power, both to defend themselves from wild beasts, and to obtain food.

Shoozoo, the liar just mentioned, told some wonderful stories of a stone which he sharpened and the exploits he performed with it. He saw a lion, he said, sleeping at the foot of a tree, when, throwing the stone, he cut the tree from its stump, which, falling on the lion, killed him; and he would have brought the dead lion to verify the story, but it was so big that all the monkeys of Cocoanut Hill could not have carried it away; but he showed the sharpened stone as evidence.

He related also that when hunting owls at night, after killing all that were in the forest, and having nothing more to throw at, he threw his stone at the moon, and hit it with such force that he cut off a piece; and, as evidence of this, he pointed to the moon, which was, indeed, seen to have a large piece gone, so that many Apes believed him for once, though they knew he was habitually a liar. For the evidence of their senses was generally deemed enough for the Apes. Shamboo, however, doubted the story and asked Shoozoo why he did not bring home the other piece of the moon. “When I cut it off,” he replied, “it fell into the Swamp and was swallowed by an alligator. I expect to catch that alligator, and then I will show you the rest of the moon.”

The Apes of Cocoanut Hill, however, who placed little confidence in Shoozoo’s stories, placed less in his promises; although the next generation, which accepted him as the founder of their religion, believed him to be a better man, and accepted his stories as history and his promises as prophecy; so that what was incredible to contemporaries became indisputable to posterity; and the[26] traditions that gathered about his name were sufficient to silence the doubts in a generation later which they had raised in a generation before. In course of time the bigger stories only gained credence, the rest being forgotten; so that what was received with most distrust was handed down with most confidence; and the farther they got from the time of their performance the easier it was thought to be to get at the truth about them.

For many generations every alligator that was killed was opened in order to find the moon; and, though it was often claimed to be found, there was never as much confidence in the story of its recovery as of its loss; for the Apes early learned to distinguish between religious stories, and only accepted those for which there was adequate evidence. The uninterrupted testimony of the fathers, which had come down in regular succession, and had never been doubted, was deemed the best evidence. Apes have accordingly differed about the incidentals of the story; for many accounts have come down about the details, which are not to be reconciled; but as to the great essentials—that the holy Shoozoo actually did knock off a piece of the moon, and that an alligator swallowed it—there is a substantial agreement; and as often as the moon, in generations later, appeared in crescent form, the festival of the Holy Crescent was celebrated by throwing sharpened stones in the air in honor of the great exploit of their Founder, Shoozoo.

But, though Shoozoo, who passed in one generation for a liar, and in the next for a God, left a questionable heritage to the Apes, they still retained out of his age[27] something of substantial value. The use of implements was invented, and the arts of making and using them were handed down to Monkeys and Men.

After the savage beasts had been driven from the region of Cocoanut Hill, and the Apes had come down from the trees, and were habitually on the ground, they found themselves encountering new dangers. The snakes were troublesome. The snakes had, indeed, been troublesome before, but it was mainly when they climbed the trees for birds’ nests or fruits. The Apes did not then encounter them so often, and amid the greater dangers from the four-footed beasts, did not find it necessary to make war against them. But now, when the Apes walked more on the ground, they met the snakes oftener, and under more disagreeable circumstances. The snakes, moreover, had greatly multiplied since the destruction of the savage beasts, many of which devoured, or fought with, snakes, or else lived on the same food. With the departure, accordingly, of the enemies of the serpents, and their increase of sustenance, the serpents became powerful, and at last threatened to drive the Apes from the region. It became dangerous to walk abroad, especially[29] near the Swamp. At night they disturbed the slumbers of the Apes. Shoozoo declared that he once found two in his ear when he awoke, and that he had swallowed some big ones during the night, although Shamboo declared contemptuously that he only had worms.

Many precautions were, from time to time, taken against the snakes. Some of the Apes persisted in still sleeping in the trees. Most of them, however, sought holes in the ground and caves in the rocks, which they fortified by piling brush and earth at the entrance; while others, not finding holes conveniently at hand, dug them and covered them with brush, so as to form a mound. The race had thus begun to build, and one of the first arts—architecture—was founded. The home originated in a fight against the serpent.

The snakes, however, soon attacked these homes, and all the more eagerly because of the food stored in them. For the Apes found that they could put their structures to many uses not before known. They would hold their provisions, as well as themselves, and would protect such provisions from the weather, as well as from the snakes, and so preserve them for a longer time. Their homes accordingly became store-houses, and this facility for keeping provisions by storage stimulated the collection of them. Instead of gathering only what they wanted to eat at the time, the Apes now picked up all they could find, and placed it in their dug-outs. They soon learned to allow nothing to go to waste, and became economical. They even collected when they did not want anything, from the mere fact that they could store it, and thus[30] became provident. They believed they might want in the future, and so often stored large quantities; for some Apes early became avaricious. They got in time to be as proud of their possessions as of their homes, and often gathered from a feeling of ambition. Shoozoo claimed that he had enough fruits in his mound to feed all the Apes of Cocoanut Hill for a lifetime; which nobody of that generation believed, and nobody of the next doubted.

These great quantities of fruits, we say, attracted the snakes, who were soon found more plentiful about the homes than about the swamps. Wealth always has its enemies, and a snake no more than a man, will work for what he can get more easily. It was thought easier to get cocoanuts in Shoozoo’s dug-out than by climbing a tree.

One day an ape, who had made a large collection, found, on returning home, that all his store was gone. The snakes had broken in and eaten what they could, and destroyed the rest by half eating it. The only sign of the thieves was an old snake which had eaten so much that he could not get away, and lay, like a drunken man, helpless on the ground. The ape soon dispatched him; but that did not satisfy the ape. He was indignant, and in his sense of suffering wrong we have the first appearance of the ethical sentiment. The sense of wrong in others appears before we recognize it in ourselves. The snakes did not feel the wrong; nor did the same monkey when afterwards he went to steal some of Shoozoo’s fruit (and found none), although he felt an indignation at Shoozoo that might be called an incipient sense of the wrong of falsehood. He wanted to charge Shoozoo with lying; but as that would have disclosed his own theft, or attempt at it, he suppressed his indignation in his prudence.

Other depredations were committed by the snakes, so that almost every ape soon had a property grievance. Added to this was a growing personal animosity between the Apes and the Snakes. As they had frequent contests over the fruits, they had learned to fight, and so to hate, each other, and finally to look upon each other as public enemies.

Nor was all the fault with the snakes. For as soon as the Apes got to accumulating, they scoured the swamps as well as the hills for provisions, and so met the Snakes in their own element, who had to fight for the ungathered fruits as well as the gathered. In fact, through their strongly developed acquisitiveness, the Apes had drained the country so generally of its productions, that there was not enough left to support the Snakes, so that the latter had to become criminals and attack the gathered stores. Whenever the rich gather up everything so close as to leave nothing for the poor, the latter will turn criminals, whether they be snakes or men, and will steal from the rich, whether these be men or monkeys.

There, accordingly, sprang up an antagonism between the Snakes and the Monkeys, which had all the bitterness of class feeling, as well as of race prejudice, and soon an irrepressible conflict was impending. The Monkeys demanded the extirpation of the Snakes as violently as[33] they had, in the preceding campaign, demanded that of the tigers; and from one end of the highlands to the other was heard the cry, “The snakes must go.”

“Steppers and crawlers,” said Shamboo, “cannot live in the same country. If there is anything a monkey hates it is to tramp on a snake. Only to-day one bit me in the heel, and to-morrow I shall crush his head. Enmity is declared between our race and theirs. A snake in the grass can never be loved by our seed; and so, until there shall be no more Snakes, or else no more Monkeys, the conflict must go on. We came down from the trees to the ground only to find others who had got still closer to the ground, and were climbing the land as we had climbed the trees; and it is a question whether belly or feet shall walk the earth. When the Apes got down off the trees they got up on their feet; and we do not mean to again walk through life on four feet to look for snakes.”

The fight with the snakes, which now began, was not remarkable except for the stories to which it gave rise. The reptiles were nearly all driven from the country before it was over, although many of them took refuge in the Swamp. But many tales of prowess were related of that war, which made it famous in after times, and caused it to be the event from which subsequent time was reckoned. Shoozoo claimed to have killed more snakes and bigger snakes than any of the rest, and, as none could boast much of their actual exploits, which were small compared with those claimed by Shoozoo, they all took to lying, and thus started the habit of making snake stories, which has come down to their descendants. These accounts were so great that the next generation, which was the first to believe them, ascribed marvelous powers to the heroes of this war, and so made it the commencement of an epoch, as well as preserved the stories, with additions, for their future theology.

“Why do you not,” asked Simlee, a young gorilla for whom Shoozoo had formed an attachment, “bring home one of those big snakes of which you kill so many, and proudly lay it at my feet?”

“Is it not enough,” retorted Shoozoo, “that I bring home the story of it? The honor that comes from snakes is not in having them, but in killing them.”

“But I want the proof of both your exploits and your love,” replied she; “the other baboons bring something to their loved ones, and the girls are all taunting me with your failures and your neglect. I am pining for snakes.”

Shoozoo felt embarrassed, but, being always ready with a promise when he lacked an achievement, said:

“I will bring you the great dragon of the swamp, the winged alligator that rules these waters and darkens the sun when he flies.”

“I would rather have plain snakes,” she said; “I would entwine them in my hair, and, like the girls of Jo and Kibboo, drape them as trophies about my neck.”

“Never doubt my love,” he replied, “You shall be ensnaked; and my conquests and your adornments will be the pride of all monkeydom.”

Simlee, thus reassured, ran laughing up a tree, while Shoozoo departed to achieve, or invent, fame.

Arming himself with a club and a vivid imagination he went out, like Don Quixote, for snakes and glory.

He had not gone far when he encountered an enormous snake, the first real one he had found since the war, notwithstanding his stories, and one which would, indeed, have delighted Simlee and given Shoozoo fame as its slayer, had he brought it home. But, instead of Shoozoo making for the snake, the snake made for Shoozoo. Back he turned excitedly, and there was a long race between the snake and the monkey, the monkey keeping ahead and gaining; and long after the snake ceased to follow Shoozoo continued to run. At last, however, Shoozoo panting and almost out of breath, climbed a tree, and looked about to take in the situation. And, though he did not see the snake, he nevertheless would not come down, but remained in the tree till night, when[37] he sneaked home by a route different from that by which he came.

On nearing the place where he had left Simlee in the morning, and wondering what account he should give of his day’s adventure, he found another huge snake lying in his path. He started back in fright; but, assuring himself that it was dead, he approached with courage. “This,” he said, “is my opportunity; it will both satisfy Simlee and astonish the rest.” And so, shouldering the snake he bore it proudly back to Simlee, and laid it at her feet with these words:

“See, beloved, how the mighty fall at the word of Simlee and the stroke of Shoozoo!”

Simlee leaped from the tree with glee, and taking up the snake, called to the other girls who were sitting among the branches or lying about the mounds, to witness her good fortune.

“That’s the same snake,” replied one, “that was brought here two days ago by Kibboo, and thrown away this morning because it had begun to smell.”

At this Simlee grew angry, and flew at the girl with open jaws, tearing her hair and beating her face; and there would have been as hot a fight between the women as between the men and the snakes, but for the return of the warriors with their trophies, when the curiosity of the female apes, which was greater than their anger, put an end to the quarrel, and they all ran to possess themselves of the snakes for ornaments.

We have said that the stories of the exploits of this war have been handed down in the religion of the Apes. This is due not so much to the achievements of the heroes as to the accounts of them by Shoozoo, who was much more active in relating battles than in fighting them; so that, as the heroes of the Trojan War owe more to Homer than to their own prowess, (for many great men lived before Agamemnon, whose exploits are forgotten for want of an imaginative historian); so the heroes of the fight about Cocoanut Hill are chiefly indebted to the Homer of the Apes for his reports of them. As gods, demi-gods, heroes and fair women rose from a ten days’ skirmish on the banks of the Scamander, so divinities, good and bad, had their origin in the Cocoanut Hill battles by reason of a good telling. Shoozoo was, fortunately, unlike Homer, both warrior and historian, and so, like Xenophon and Cæsar, made himself the chief character in his accounts. The other apes nearly all drop out of history, and their deeds are[39] ascribed to him, who at the time of this story, was deemed the chief character in that conflict; showing that for future fame a good liar is better than a good fighter.

Thus the driving out of the snakes from Cocoanut Hill came in time to be wholly attributed to Shoozoo, so that, like St. Patrick, he was honored for the entire service of their expulsion. The great dragon, or flying alligator, of which he only spoke to Simlee as an excuse, was, in time, believed to have been actually killed by him, as a primitive St. George. The snake that had entered the mound of one of the apes, and gorged himself with its treasured fruits, and which was killed by the ape, was alleged to have been slain by Shoozoo while guarding great treasures in a cave, as Siegfried slew the Nibelungen dragon. The expulsion of the snakes from Cocoanut Hill found its way into various stories about a primitive pair of apes—Shoozoo and Simlee—whose fruit was stolen by snakes, for which the snakes were driven from the country; reversing the story of Adam and Eve, who took the fruit from the snake and were themselves expelled, instead of the snake. Had Adam been his own biographer, like Shoozoo, the story of Eden might have been reversed.

The long contest and great enmity engendered between the Monkeys and the Snakes, also caused in time the serpent to be taken to represent everything bad, and this conflict came in the Apian Mythology to be represented as the conflict between good and evil, in which a great serpent fought with Shoozoo and was overcome by him, but not altogether slain; so that, as in the[40] Persian Theology, the contest between good and evil still went on, although Shoozoo was expected to come again in the great future, and put the serpent entirely under his feet.

Also, as the serpent came to represent evil, it was believed that the great winged alligator, with which Shoozoo fought, was the King of Evil, or Devil, and, that, being the chief of serpents, he led all assaults against the interests of the Apes. He was pictured with wings, tail, and great claws, and was supposed to be the power that ruled over Alligator Swamp, or the Land of the Bad. Apes frightened their children by saying that the great flying Alligator would come up out of the Swamp and devour them. Simian demonology thus had its birth. Like Juno springing from the head of Jove, it issued full grown out of the imagination of Shoozoo, with an alligator for its only foundation in fact.

It will thus be seen that the fight between the Monkeys and Snakes on Cocoanut Hill, which was important in the history, became more important in the mythology of the Apes, and, from its prominence in their profane and sacred traditions, it is natural that the Apes should make it the commencement of an epoch.

After the Snakes had been driven from the region of Cocoanut Hill, and the land thus rid of both wild beasts and reptiles, the Apes, who had now undisputed possession, got to fighting among themselves for the land. Those, therefore, who had united for defense now divided for conquest.

There were two principal varieties of Apes, as we have said,—the Ammi from whom the Men are descended, and the Lali, who, while resembling the former, were inferior in manners, and more closely resembled the present Orang-outang. They had both sprung from the same original stock, and, until several generations before, lived together in a more southerly country. At length they separated, (while still in the south), the Ammi going eastward, and the Lali westward, like the separation between Abraham and Lot.

Being thus separated, and so removed from mutual influence, they soon diverged in customs. The Ammi, under more favorable circumstances, began to walk erect,[42] to live more on the ground, to find many uses for their hands, and to make some progress in speech. The Lali, who had wandered into a less hospitable country, made no progress whatever, but rather degenerated; so that when, generations later, the two varieties met again on Cocoanut Hill, there were marked differences between them.

They had both come to the Cocoanut Hill country in a great migration of monkeys from the South, the Ammi coming from the southeast and the Lali from the southwest. This migration was caused by the failure of fruits in the south on account of some cataclysm in Nature of which we have no reliable accounts; and monkeys of every kind came north, so that there were soon all the varieties of which we have spoken in the Cocoanut Hill region. And this failure of fruits, we may add, was a principal cause of the providence of the Monkeys in laying up stores; for they were anxious that a second famine should not occur like that in the land from which they had come.

These apes, having therefore met again, met with differences such as did not separate them in the south country; and, though they imitated one another to some extent (the Lali picking up some of the sounds of the Ammi, and so acquiring by degrees the habit of speaking, and also walking at times upright and using their hands), there were, nevertheless, irremovable differences between the two; and, though they made common cause as long as they had to fight tigers and snakes, they again asserted their differences with the return of peace, and so found it impossible to assimilate.

In view of this incongeniality the Ammi in time were found associating wholly among themselves, and the Lali likewise among themselves. Jealousies and suspicions arose between the two, and frequently fights. Class distinctions gave rise to class controversies, and finally to class wars. The Lali were soon hated as much as the snakes by the Ammi, who conceived the project of driving them from the country; and the Lali, in turn, resolved also to get the country for themselves.

After several conflicts, in which now one party and then the other was successful, and after several temporary compromises, in which they tried to live together, the Lali, partly vanquished and partly persuaded, consented to withdraw to the lands beyond the Swamp, leaving the Ammi in possession of the Cocoanut Hill region.

The separation, however, was no settlement. The Lali claimed the land which they did not take, and hoped to get in the future what they were willing to surrender for the present. The two parties stood, like Germany and France over Alsace and Lorraine, growling much, but doing little. Occasionally they made incursions into each other’s territory, and carried away some fruit or provisions; but, though they talked chiefly of war, they lived mainly in peace. Separated by snakes and swamps, they were kept at peace by the difficulty of coming together. The danger of crossing, and the delay in going around the Swamp, were too great for war.

This was the condition and situation of the two forces which occupied the world as known to our ancestors at the time of this story.

Having made this digression on the antiquities of the Apes and a bit of their history, in which we have seen the origin of their religion, government and industries, and of many of their customs, we shall now return to the scenes beginning this story, which are nearly a century later.

Sosee had come down from the tree in which she received the news of the rape of Orlee, described in Chapter I, and, though she had given orders to Koree to bring back the child, she did not herself remain inactive. She rushed into the crowd, and, calling upon all, with wild screams, to rescue the child, went herself into the Swamp, and without any notion of where she was going, wandered about aimlessly till night, being completely lost. She found her way back only by the light of the moon, whose position in the heavens was some guide in her wanderings. Nor would she have returned at all, had she not hoped that some one else had, in the mean while, brought back the child.

On returning to the place from which she had started, she was distressed to learn that Orlee was not found, and she could scarcely be restrained from immediately starting again in pursuit of her. As Koree, however, had not yet returned, having searched farther and later than any, except Sosee, she hoped that he, inspired by her[46] love, would come back with success. She had most confidence in him because she had most love for him, believing that what most pleased her fancy would best serve her purpose.

Her first disappointment in love was when she saw Koree return without the child; for in this crisis she felt more for her sister than for her lover, the newly lost being ever dearer than the long loved. Koree had failed to meet her expectation, or rather her desire; and in times of disappointment the little that is lacking outweighs all that is not.

“You have failed to bring back Orlee and the tail of the fat baboon,” she said, “Despair of my love till you fetch me both.”

This was spoken in the half-articulate manner already explained, as was the balance of the conversation (which we translate, however, into modern expression).

“What all the race of the Ammi could not do,” he replied, “you ought not to blame your lover for not accomplishing.”

“The love of one,” she retorted, “can do more than the indifference of many. If Orlee is ever found it will be by love, and not by numbers.”

“I will yet fetch her back,” he said; “love’s work is not exhausted in one effort, but requires time for its fruit. She will come in response to your love acting through mine. Neither man nor monkey shall defeat me, or excel me, in this task.”

“Go, then,” she said, “and I will go with you. Love co-operates, and never commands only.”

“I will go,” he replied: “and not care whether I return. With Sosee at my side, I could roam forever, indifferent whither we come, so we be still together. Had we not gone alone before we would not have returned without Orlee; but we came back to see each other. Love left behind defeats its own purpose sent before. If we separate we will be hunting each other, instead of keeping our thoughts on Orlee.”

“Let us then go,” she said, “and keep ourselves and our purposes united, and resolve not to return till we come with her.”

“I will go; for then will I have everything with me, and nothing to come back for.”

“If you go for my company only,” she said, “and not for the child, you will soon have neither. To be my lover you must want what I want, and not merely want me; and if you do not get it you will soon be without me, for love must achieve success to be rewarded with love.”

“He may go,” replied Koree, “and I will stay with Alee till you return. She is a better climber, and can run faster than you.”

“Boo! hoo! she has no hair on her back, and is meaner than you. She ran from a little snake which I could bite in two.”

“She don’t love you; she only hates me, and wants to make you do so. She loves Ki, and picked the fleas off him when he came from the Swamp this evening.”

Here followed a long pause, during which Sosee sobbed and sighed, and Koree looked about in his mind for some excuse for making peace without seeming to want to. Sosee came to his relief, however, with a question.

“Yes,” he replied, glad to give both, “and will not come back till we find her.”

“Yes,” he replied, “and let us start to-night, and before morning we may find her.”

But night and weariness had settled down upon them, and as the older men and women had determined to wait till morning before recommencing the search, the two lovers concluded to do likewise, saying that they could then search with greater vigor.

They then walked awhile, though weary, in the moonlight, and discoursed of love and Orlee, he speaking of his devotion and she of her confidence that he would bring back her sister.

“How approvingly,” he said “the monkey in the moon looks down upon our love.”

They then parted to sleep for the night; and soon their love, their weariness and their purpose were all forgotten, except in disturbed dreams, in which he thought of wandering through unknown swamps with Sosee, and she pictured the rescue of her sister by a heroic lover.

In the silence and longing of that night, however, Koree audibly breathed the following sentiment, which is the first poetry made by the human race:

As rosy-colored Morn advanced to greet the opening eyes of monkeys and men, and spread her beams over Cocoanut Hill, lifting at last the veil of mists which hung over Alligator Swamp, a fat baboon was seen wending his way with a child in his arms to the settlement of the Lali. All night long he had traversed wood and swamp, picking his way through bush and fen, eluding the serpent and fleeing from the cry of the catamount, his only companion the moon, and his only hope the morning.

“I have avenged the rape of Soolee,” he said, as he approached the assembled Apes who were expecting the several warriors back which had gone to the country of the Ammi to recover the child that had been recently captured by them.

Great chatterings and shouts of gratification went up from the Lali as they saw one of their number thus return victorious. Only the mother of Soolee appeared distressed.

“A man,” replied she, “is no compensation for a monkey; and the finding of another is no comfort to a mother for the loss of her own.”

“You can have her for a slave,” was the reply. “You lost one, and you get one: it makes no difference whether you have the same or not.”

The mother, however, was not satisfied, although the rest thought her grievance a small matter. The honor of the Apes was asserted by the reprisal; and when the[52] public interest is conserved the multitude cares little for the individual loss.

Orlee was placed in charge of this woman, who, notwithstanding her dissatisfaction, was delighted, not only at having a child, but at the fact that it represented the vengeance of her people. This double relation to the infant made her both love the child and mistreat it, the first because it was a child, and the latter because it stood in place of her own.

It was customary for the Apes, and also for the Men, when they had taken prisoners from each other, to reduce them to slavery, a custom which had arisen, however, only since their separation; for prior to that, they had neither property nor interest in each other’s work; and so neither man nor ape was believed to be worth anything. But, in acquiring property they put value on men as well as on cocoanuts, and kept each other as a treasure where before they had killed each other as a nuisance. Some even went to war for the prisoners, and the more valuable they found men to be the more they fought them, until they soon came to want enemies more than friends, and to like them better than allies. They fought for something instead of against something, and numbered their prisoners rather than their victories. Both sides became kidnappers, instead of warriors, and the principle and practice of slavery was established, as a result of learning the worth of men.

The warrior Oboo, who had brought Orlee to the Lali, was seen all day to hang around the woman in whose charge the child had been placed. Some thought it was[53] on account of his interest in the child; but shrewder apes said it was on account of his interest in the woman. As the newly-arrived child had obtained a mother he thought it ought also to have a father. The female ape did not repel the advances of the warrior, but said that if he would also restore her own child he might be father to both. The mother was, however, much comforted for the loss of her child by this gain of a father for it. The two wanted both to attend to the new child, the result of which was that the child received no attention, which proved serious, as we shall see. For they paid so much attention to each other that they often wholly forgot the child.

This warrior, Oboo, had not a good reputation among the Lali. Several scandals had already disgraced him, and his attention to this new woman was looked upon with suspicion.

“No good will come of it,” said an observant ape, who remembered his gallantries to others, and who was aware that he seized every pretext to ingratiate himself with a susceptible female ape. His bravery, however, had made him a favorite among the women, although his gallantry had much to do with it. He was a Simian “Masher,” and twice got his head pounded by male apes who did not like his attentions to their female friends.

This ape was charged with starting out for the child, not because he wanted it, but because he wanted the mother, and because he hoped that his bravery would be rewarded with her love. Thus are the motives of apes, like those of men, impugned from jealousy, and our greatest[54] warriors are traduced by their rivals. No pains were spared to suggest these suspicions to the woman herself, especially by another ape who had loved her, and had likewise started for her child and come back unsuccessful. These two male apes finally came together, and when one charged the other with cowardice, and was charged in turn with “spooniness,” they came to blows, or rather scratches, and would have killed each other had not the woman interposed.

“There is not much difference between you in virtue,” she said, “and whoever brings back my child shall be thought the braver.”

“Will you give up that ape if I bring back your child?” asked the new-comer.

“Yes, but I will stay with him till then for having brought this one,” was her reply.

The ape departed at this rebuff, divided in his thoughts between the purpose of recovering the child and that of punishing his rival for his insolence and his success.

The morning after the quarrel and make-up between Koree and Sosee, these two lovers started out to rescue Orlee from the captivity just mentioned. They tried in vain to induce the Ammi to go out as a body to recapture her, but nearly all except these two had exhausted their strength and their interest the day before. An excitement did not last as long with the Ammi as with their present descendants, and when they were not all interested they were quickly reconciled to an outrage. Koree and Sosee, however, in their first ardor of love, knew no rest, and had not yet learned to despair.

Arming themselves, therefore, with clubs and sharp stones, they started around the Swamp, intending to travel by day and at night to steal upon the camp of the Lali and take the child by some artifice. They kept along the border of the Swamp, and where it was not too deep to wade, cut across its waters. The danger of neither wild beasts nor serpents terrified them. They were together, and were fixed on one purpose. Koree[56] was willing to die with his Sosee, and Sosee believed she was in no danger with her Koree. So with resignation or confidence they marched on, heedless of a plunging alligator or swinging python which occasionally disturbed the stillness of the Swamp. Occasionally they stopped to gather mussels or climb after nuts; for they did not think it necessary to take provisions with them. The supplies of scouts and armies in those days were light—they foraged on the country. They marched without chart or compass, and yet rarely missed their way; for they had learned to guide themselves by the sun and the lay of the land. If occasionally, in the thick of the forest, they could not get their bearings, they emerged from the swamp to look at the mountains with whose ranges they were familiar.

It was not easy for primitive man to get lost, and it did not much matter if he was lost. Wherever he placed his foot he was at home, carrying his citizenship with him. Everywhere around were his possessions—the ungathered fruits and fish and game. Everywhere were his friends—the chance baboon or man that he might meet. Only recently, with the association which we mentioned, had there sprung up attachments for individuals. Before that their love was for the race, and anyone represented that race about equally well, as in the case of dogs. Even since they had come to associate, their attachments were not permanent; and they relied much on chance-comers for their society. Should they, therefore, be lost, they would not feel that they were among strangers, any more than that they were away from home.

“We could live nicely in this forest,” said he; “there is plenty of food, and we need no company.”

“Two is company,” said he, “and when we find her and take her to her mother, shall we not come here to live?”

“Let us first find her,” she persisted; “we can then decide what to do next.”

“There is nothing that we can lack here,” mused Koree; “a forest and a swamp include all human desires;” and then, after a pause, he added, “and Sosee.”

“Love in a cottage” was long antedated by “love in a forest.” A sycamore tree was cottage enough for our first parents.

“O! O! O! O!” ejaculated Sosee, too frightened to say more, as she suddenly ran up a tree.

The cause of this sudden fright was a huge mammoth which slowly lifted itself from a clump of bushes and walked toward the lovers. A great hairy elephant, twice as large as those now existing, with long front legs, carrying his bushy body high up in the air, and a back gradually sloping to the ground, like a giraffe—such was the monster that confronted them.

Sosee had run up a slim sapling which this beast could easily have torn up with his trunk, or from which he could have shaken her down like a cocoanut; while Koree had run up a tree stout enough, indeed, to resist uprooting or shaking, but so low that the monster could easily have reached him with his long trunk. Their safety lay, therefore, in their silence, and they were accordingly quiet,—quiet even for lovers.

The mammoth was in no hurry to leave the place. He browsed about slowly, picking up bunches of grass, or reaching after leaves. Once he picked a trunk full of leaves from the tree in which Koree was sitting; but he took no notice of Koree, whether because he did not see him, or because he did not care for him. Koree and Sosee alone were concerned,—not the pachyderm. They remained simply quiet, and left the great beast in undisputed possession of the field. Never were two lovers more cruelly interrupted, and never did an unwelcome intruder stay so long.

“Two is company,” said Koree to himself, “and three is a great big crowd.”

“Never did I think,” muttered Sosee, “that anything so great could come between our love.”

“If he is going to fill all that big carcass,” replied Koree, “we are up here for all day.”

“Our only hope is that the leaves of these trees will give out,” replied she, “so that he must go elsewhere to finish his dinner.”

“Or that he will want to take something to drink with his meal,” replied Koree, “and so go to the Swamp to wet his snout.”

These breathings of the lovers were unnoticed by the monster, who took them for whisperings of the wind, and went on leisurely eating.

“I don’t like this seat,” grumbled Sosee, “I wish we were on the same tree.”

“I’m hungry,” said Sosee, after a long pause. “Never did I sit so long at a meal, and not eat anything.”

“If this meal of the brute goes on much longer,” said Koree, “we will both starve, or else be eaten.”

Just then, to the inexpressible relief of the tired, hungry and bored lovers, the animal showed signs of satiety. He quit eating, looked around with an air of satisfaction, stretched himself, and made a start, as if about to leave the place. Their gratification, however, was short. He walked around a few steps, and then, to[61] their dismay, lay down under the tree on which Koree was perched, and disposed himself for an afternoon nap.

“If that beast sleeps as long as he eats,” she said, “we will get neither supper nor slumber to night.”

“We will, however,” returned Koree, “be safe; for neither ape nor snake will attack us with such a watch at our door. So one danger wards off another.”

They were now reconciling themselves to spend the balance of the day, and perhaps the night, in this situation, and also to add to their weariness, hunger and disgust, the additional discomforts of sleeplessness and danger. For as Sosee had never slept on a tree (the Ammi having come to the ground before her birth), it was feared that, although her feet were still prehensile, and served her well in climbing, they might fail her from lack of practice when it came to holding to a limb when asleep. Koree determined not to sleep under these circumstances, both because he could not trust himself on a tree when asleep, and because he wanted to watch Sosee in order to rescue her from the mammoth in case she should fall. Love up a tree was thus faithful to the last.

While they were making their preparations for a continued disappointment, however, an accident, which at first seemed disastrous, came happily to their relief. Koree, in restlessly changing his position, fell off the tree, and came down with a thump on the back of the mammoth.

Whether Koree or the monster was more frightened we know not. Koree, however, was uninjured, the great beast breaking his fall, for the huge back of the animal reached, when lying down, well up toward the branches on which Koree was sitting. Sosee was, perhaps, the most frightened of all, as one is often most scared at the danger of another; and she gave a scream which the animal hearing, believed, in connection with the thump on his back, to be caused by some other animal that was attacking him.

He started from his sleep and his position at once, and, without looking for the cause of danger, rushed through the forest, while Koree ran up another tree and waited till the brute was at a safe distance. Then both he and Sosee came down, and returned thanks to the great Shoozoo for their deliverance.

The two lovers had no other adventure until they came the next afternoon to the farther side of the swamp, where the Lali were settled. There they were astonished at the multitude of the Lali, who greatly outnumbered the Ammi, fairly swarming in the trees and in the open country beyond.

It was not deemed safe to venture out of the Swamp in the presence of so many apes, some of whom would doubtless recognize them as belonging to the Ammi; so they determined to hide in the bushes till night, and then reconnoitre.

In the meantime they had abundant opportunity to watch the movements of the Apes, who kept in groups, as if fearing an attack, although an occasional one was seen alone, and some few came even into the Swamp. The two lovers did not fear the approach of single apes, or even of a small group; for, as there were many varieties among the Lali, and not a single kind only, as among the Ammi, the appearance of a new kind raised[64] no suspicion. The Ammi, or Men, moreover, were hardly distinguishable from certain of the Lali, at least by the Apes.

“The chance of finding Orlee among so many,” said Sosee, “is not good; and if we find her we cannot take her from them.”

“Wait till it is dark,” replied Koree, “and the groups will disperse, when we can both approach them without suspicion, and carry her off without resistance. Trust your lover.”

“I trust you, or I should have not come with you, or have asked you to come,” she answered; “but I see no way to accomplish our object.”

“Do you see that big baboon beyond the crowd walking alone with an ape?” he next asked. “He looks like the fellow that struck me when Orlee was carried off.”

“It must be the same,” replied Sosee; “for there is a child near him which looks like Orlee.”

“I think that is only a young monkey,” replied Koree, “which has been taken out by its parents.”

“The three pay no attention to the other Apes,” replied Sosee, “and are wandering still farther from them. Let us approach them; in their absorption it will cause no alarm.”

“If it is the baboon which I think it is, he will know me,” replied Koree. “At least I cannot mistake him.”

“If we could get a little nearer,” said she, “I could tell whether it is Orlee or not.”

“But we cannot get near the child without getting near the parents,” replied Koree.

“She has wandered off from her keepers,” retorted Sosee. “Let us approach slowly.”

“Wait till it is darker,” said he. “We can then get near enough to recognize her without being recognized by them.”

“They pay no attention to the child,” continued she, “which is moving away from them; and if she goes much farther we can get near enough to see her distinctly without their noticing us.”

“They seem, however,” said he, “to be much interested in something. Such earnestness among monkeys has a meaning.”

“It cannot concern the child,” replied she, “and between their absorption and her distance, we can get her away while they are thinking about themselves.”

“I will get her if it is Orlee,” he said, “but I want to avoid a blow from that brute. We had better be sure it is Orlee before we take the risk of a broken head in finding out.”

“The child keeps upright far more than the others, which makes me think it is not theirs,” said Sosee.

“I should like to have the child just to avenge the blow I received,” said Koree; “but I don’t want to have a second blow to avenge.”

“As long as the two old apes are so near it, we could not carry it off if we got it,” he said. “They would pursue us and overtake us with our load.”

“Before our fight could end the other apes would come to their succor,” said he.

“Perhaps,” suggested Sosee, “they would give up Orlee if I would stay with them instead.”

“I do not like that suggestion,” replied Koree, “I will get Orlee and keep you. Would you rather have Orlee than me?”

They had now approached near enough to see the girl distinctly, whom they recognized to be Orlee. She had wandered so far from her keepers that they did not observe the approaching lovers. Koree and Sosee concluded to steal up to Orlee, and, without raising any suspicion, lead her in the direction of the Swamp and then hurry with her into the bushes where they could not be followed. As it was getting dark the time seemed propitious for their scheme.

The couple in charge of Orlee, were, as will be surmised, Oboo, the ape who had carried her off, and the woman Oola, in whose charge she had been placed. This ape continued his attendance on this woman without interruption, having, while the other Lali were amusing themselves in groups, wandered off with her and the child to be alone. This accounts for their distance from the rest of the Apes. They were so much absorbed, moreover, with each other, that they did not notice that the child, Orlee, had wandered away from them, and was now almost out of their sight, and entirely out of their[67] thoughts. Oboo and the woman simply kept up their love-making, while Koree and Sosee were approaching their prize. What made one pair of lovers forgetful made the other pair alert. Love shuts and opens the eyes of mortals in turn, and lays off the harness from one which it puts on another.

As soon as Orlee recognized her sister she gave a scream of joy which disconcerted the plans of Sosee and Koree. It also startled Oboo and the woman out of their bliss, who now experienced all the horrors of interruption which the other two lovers had suffered the day before on the appearance of the mammoth. Oboo felt most disappointed, and the woman most frightened. They sprang up, and, for a minute, were bewildered, thinking that some curious apes, perhaps rivals, had come suddenly upon them, through jealousy or stupidity, to interrupt their tète-a-tète. The woman instinctively sprang in the direction of the child, while Oboo looked around to see who was the cause of the interruption. Soon they both took in the situation and started in pursuit of the child.

Koree, perceiving that no time was to be lost, had picked up the child and started for the Swamp, Sosee following at full speed. The child, frightened by the bustle, set up a combined screaming and chattering, which attracted the attention of the other Apes and called a large number of them into the pursuit. The scene for a few minutes was like that of a couple of foxes pursued by a pack of hounds, in which the foxes were fast making for the woods.

All now depended on whether Koree and Sosee with the child could reach the Swamp in time to conceal themselves before the Lali should arrive. For so dense was the under-growth in the Swamp that it was next to impossible to discover man or beast that should attempt to hide there.

Sosee could easily have gained the Swamp in time for safety, but Koree, who was encumbered with the child, and so could not run as fast as she, was in danger of capture by Oboo, who was fast gaining upon him. Sosee, indeed, had already reached the Swamp, and was about to plunge into its thickets and out of danger, when she turned to see if Koree and the child were making their escape.

She was horrified to perceive that the pursuers were close upon them; and so, instead of saving herself, she turned on them, and made a desperate effort to rescue her companions. Before she could reach them, however, Koree was overtaken by Oboo, when, releasing the child,[69] he dealt Oboo a powerful blow, which stunned him, and, at the same time, avenged the blow received by Koree from the same ape some days before. Sosee now came up, and, flying at the ape with screams and scratches, dealt him another blow scarcely less severe than that administered by Koree. These two blows compelled the ape to loose his hold for the moment.

Released in this way from his pursuers, Koree picked up the child and again started for the woods, while the ape, recovering from his blows, again started in pursuit. He was gaining on Koree a second time, and would have overtaken him again, had not the course of Koree and[70] Sosee now begun to diverge; for in their anxiety to escape neither had noticed the direction taken by the other in their new start, and so they became separated.

Oboo, observing the beauty and agility of Sosee, felt a desire to possess her which outweighed his anxiety for the child. “She is prettier than the old woman,” he said to himself, “and I will go for her.” Oboo always had time, even in a fight or a race, to observe an attractive female, and his head was invariably turned by the sight, no matter at what business he was engaged. He accordingly turned from the pursuit of Koree and Orlee, and started after the girl. The scratches and pounding which he had received from her were no warning to him, but rather increased his infatuation by testifying to her spirit. Love at first sight is greater among Apes than among Men, and overcomes more obstacles. Accustomed to fight for their females, and often to take them by overcoming them in fight, the love of our primitive ancestors was often “love at first fight.” Oboo, therefore, forgot his heroism in his passion, and, abandoning all that he had set out to accomplish, started in pursuit of his pleasure before he was yet out of his pain, and thought of enjoying the caresses of a lover, while still smarting under her blows. The battle of Mars thus turned into the battle of Cupid, and the warrior, turned lover, continued the pursuit without much changing his method.

While Oboo was thus pursuing Sosee, Koree with the child in his arms had reached the thicket, and was safe. Other apes came up, indeed, to the edge of the swamp, and penetrated its depths; but, as it was getting dark,[71] they soon turned back, discontinuing the pursuit. While there were many things to be found in the Swamp, their experience had taught them that nothing was ever found there which was sought for. They might get other apes or other game, but any particular thing that had escaped in that tangled waste was deemed irretrievably lost.

In the mean time the pursuit of Sosee continued. Love added its inspiration to that of prowess in the breast of her pursuer. Oboo ran for both pleasure and glory. He must have the girl both because he wanted her, and because he dared not return without her. Hence he ran as one who had everything at stake; and so did she. Like Camilla, scouring the plain, she put the Ape-land far behind her, while the distant forest seemed, like Birnam Wood, to be fast approaching her.

Like the timid hare pursued by the hunter, which darts straight for the shelter of the thick brush or dense cedars, her ears laid back upon her shoulders, and her feet in the air, gliding with a billowy motion to a place of safety, so the swift Sosee ran, measuring off the rapid miles under her feet, while her panting warrior-lover, hotly pursuing, sought to take her ere she should find a refuge in the dense groves beyond.

Sosee at last gained the swamp, and was secure from the determined Oboo, who saw her disappear at once out of his sight and out of his hope. The other apes, moreover, which had pursued from a distance, abandoned the chase when they saw her enter the jungle, as a dog ceases to pursue a bird which has flown into the air.

But while she thus escaped her pursuers, she did not[72] so easily escape those who awaited her. Scarcely had she entered the forest when she was met by several apes who were returning from the pursuit of Koree. These, seeing Sosee approach the forest, ran along its border (still keeping behind the foliage), with a view of heading her off. These now sprang suddenly upon her, and, after a short struggle, made her a prisoner.

Sosee was led back to the settlement of the Lali, where she was the admiration of all the Apes. Her bright face, her beautiful form, and her shapely limbs fixed the attention of old and young. Her captors were particularly proud and received the congratulations of all the rest, who had now returned from the pursuit of the fugitives.

Oboo alone was unhappy. He was disappointed, both because he did not capture the girl, and because another did. One’s loss is greatest when it is another’s gain. He had visions of love which he must now exchange for those of jealousy. Quick to conceive a fancy he was slow to give it up. Started on a pursuit of love, he was never satisfied till he had achieved a success. And, to make his condition worse, the woman Oola, in whose charge Orlee had been given, and to whom Oboo had been making love, flew into a rage because he had allowed Orlee to escape.

“I am now wholly without a child,” she said; “you are no ape, to fail to overtake a boy encumbered with a girl. You sought my love only to betray me, and now I am without either lover or child; for with you I will have nothing more to do. You care less for me than for the girl whom you followed, instead of my child. If you ever make a soft face at me again, I will scratch out your eyes. I have lost everything through your unmonkey-like conduct.”

Oboo had not much to say, for he could not talk anything well except love, and that he could not talk in company. So he took her reproaches, but felt humiliated; and his embarrassment was increased by the raillery of the others, who said he could love but could not run, and that in the tussle with the girl, he had been beaten. They were so merry at his expense, all the company joining in, that he got his “monkey up,” and, becoming enraged, vented his ill humor on Ilo, the successful ape, who had brought back Sosee.

“You could not have caught her,” he said, “if I had not driven her into your arms.”

“You would never drive a girl into another’s arms, if you could avoid it,” replied Ilo; at which the company chattered merrily their assent.

“I should have caught her,” he said “had you not interfered. She was already mine, and you only took after her after she was captured.”

“I suppose,” replied the other, “you would like to have her, now that you have lost the old woman.”

“You could not keep her when you had her,” replied Ilo; “and do you expect to both take her from me and keep her yourself?”

“You got her by chance, and could not help taking her when she ran into your arms.”

“I notice, however, that you did not take her when she ran into your arms,” was the reply.

“I will show you,” said Oboo, “that I can take her from both herself and her captor;” at which he seized the girl, and was about to lead her away, when the other dealt him a severe blow.

This was the signal for a great fight. Oboo sprang at the assailant, striking him with hand and foot. The latter then flew at Oboo with both hands, seizing him by the neck. There was now a hand to hand struggle, in which Oboo tried to punch the stomach of his rival, while the latter tried to throw Oboo to the ground. Oboo with his great jaws seized the shoulder of Ilo, who, in turn, dealt Oboo a blow with the other hand, and then bit off his ear. They now fought with both hands and feet and jaws, and the region round about echoed with their growls. Oboo was finally thrown to the ground, when the other jumped upon him, and nearly beat out his breath. As often as he tried to rise the other knocked him down, and sat upon him. The victory was evidently with Ilo, and Oboo would have fared worse had not the woman, who really started the quarrel, now interfered to end it. She took the part of her quondam lover, for whom she discovered a lingering affection, as soon as she saw that he was likely to be slain. She growled and[76] seized the victorious ape, and, after a little struggle between the three, Oboo was allowed to get up and walk away. Too weak to fight and too cross not to, he gave some savage growls as he retreated, and threatened to whip his contestant and take away the girl at another time.

Oboo felt that this was an inglorious day for him—to lose two lovers and get one thrashing. He had, however, only himself to blame. He persisted in making love when he should have been watching a captive. He failed to catch either a young man or a young girl, and when the latter ran into his arms, he failed to retain her, but got worsted in the struggle which ensued; and when he finally would avenge his failures on a more successful ape, he was ingloriously beaten. He therefore lost prestige, military and social, for which he said all the Apes would have to suffer. He was more angry after his fights than in them, so that his rage came at a time when it could not serve him. Monkeys, like men, are more angry at others for their own failures than for anything else, and so Oboo determined to avenge his own blunders on others.

The only one who showed him any sympathy was the woman Oola, who got him into all his trouble. She indicated a willingness to take him back into favor. But Oboo was too cross to entertain proposals even of love, and he went grumbling away, like Achilles, to meditate mischief and make himself more miserable.

Such was the wrath of Oboo, great monkey from beyond the Swamp, which, kindled by defeated love, against all mortals, sent many souls of heroes to the Shades, and gave their bodies a prey to beasts and birds. Unappeased it flamed in wars unquenchable, and almost sent the human race out of history, and gave back the earth to monkeys, snakes and wide-spreading marshes.

Instigated by the woman who had lost her child, and who was for a second time bereaved by the loss of its substitute, Oboo proposed the next day that Sosee be given back to the Ammi, in exchange for the child first captured. This was suggested, not because he cared for the child, but because he desired to punish the ape who had got possession of Sosee. If he could not himself have the girl, he did not want another to have her. Such jealousy was in the minds of sub-mortals.

This the swift-footed Ilo, captor of Sosee, stoutly resisted. “If you touch a hair of that maiden,” he said,[78] “I will jump with both feet against your belly and scratch out all monkeydom. To your licking of last night I will add your death to-day. Hear me, O Shoozoo, if ever monkey was so wronged as I, and help me to avenge myself upon this insolent gusher, who has already made love to all the apes, and now wants my little and dear prize, which alone is to comfort my home, and gather my plantains in the far off forests of the uplands.”

In the meantime Koree, who had eluded his pursuers, was picking his way through the Swamp, carrying Orlee in his arms and Sosee in his heart, hoping that his beloved was likewise threading her way by another route to the Ammi, where they would soon meet to enjoy perpetually their love. This consummation, however, was not to be reached so soon; but many adventures must first be encountered by both.

As he journeyed on he saw a great cloud spreading over the Swamp, darkening the skies, so that he supposed that Night had suddenly settled down upon Day. Great swarms of bats came out and filled the air with their dull beatings, which added terror to the mystery.

Then followed a great rain, or flood from the skies, which, though lasting but a few minutes, came in such torrents that trees were broken in two and all the land submerged. Koree believed that the Sea had suddenly come upon the Land with the Night, and that Death had come with both to claim him and all things else.

The sun, however, soon came out, reviving his hope; but it came so hot, that though it scarcely penetrated the thick foliage, which was matted with tangled vines, it generated stifling gases, which, rising from the damp shades, nearly strangled him; so that, having escaped death from the water, he now expected it from the air.

Next came a great terror, and he expected to die from fright. There was a desperate battle between a hippopotamus and an alligator which reddened the yellow flood, and stirred it into a wilder foam than the great rain had done. The alligator he believed to be the great Dragon of Shoozoo, or Devil of the Watery World.

Soon the whole swamp was filled with animals. Called out by the rain, some had come to feed, knowing that the waters, stirred by the shower, would be alive with fish and reptiles, while others—great land animals—had been disturbed in their lairs by the washout. Among these last was a great three-toed tapir, which seemed to be lost; and, following near it, came a more graceful animal, having a long tail and two-toed feet, forming a kind of intermediate type between a hog and a deer. These two animals were closely watched by a cave lion, which, washed out of his cave by the flood, was approaching them stealthily in hope of a meal. The sight was one of mingled fear and relief to Koree; for if the lion had not his eye on some desirable game, he would have attacked him. He awaited, therefore, with anxiety the next movements of the beasts, expecting another fight like that between the hippopotamus and the alligator, when a more dreadful sight alarmed both him and the lion, as well as the game which the lion was pursuing, and started them all in different directions.

This was the appearance of a Dinotherium running at full speed, with another animal on its back, both engaged in a fatal conflict. This Dinotherium looked to Koree like a moving hill, so huge were his dimensions. He was a combination of elephant, camel and kangaroo, having a huge hunch on his back, powerful tusks issuing from his jaws, and a pouch underneath, like our Marsupials. The beast on his back was what is known to scientists as a Machairodus, a terrible, carnivorous, cat-like creature, with long saber-shaped canines in its upper jaw, fitting it to pull down and destroy the huge pachyderms (which could easily shake off a lion or tiger.) This monster and this terror of the forest, which together seemed like all the great animals rolled into one, were now united in a death deal. While the cat-like beast was fastening its fangs in the flesh of the other, the latter tried alternately to shake him off and to roll over him. But the savage beast, with great skill, defeated these attempts. The huge monster next tried to run under the horizontal limb of a tree, which, though high, was yet too low to permit him to pass under with his load. Koree thought that the beast on top would now be scraped off; but not so. On approaching the limb he jumped over it, like a circus-rider, and alighted on the running beast on the other side. The two now darted on through the Swamp, and at last plunged into a deep lake. The rider was thrown from his place, and,[82] as he could not swim, was drowned. The other, however, which was accustomed to navigate the lakes of this region, and often entered even the open sea, swam across the lake (a deep pool in the slough,) and there, after floating awhile, like a ship unable to find a harbor, moored himself to the bank with his tusks; and in this position Koree left him.

“Where can Sosee be during this flood?” soliloquized Koree, as he started again on his way; “and will she escape the rage of all these beasts?” He remembered, however, her agility in climbing trees, and her repeated escapes from greater dangers; so that his fears were soon calmed in his confidence, and the thought of meeting her again made him quickly forget the great forces of nature and animals which he had just seen in their struggles.

When Koree returned with his charge to the Ammi, these were engaged in one of their sports, which consisted in throwing cocoanuts, and the rush of all to get them, much as their descendants now play football. Some of the younger ones amused themselves by racing up and down the trees trying to catch one another, and occasionally shaking each other from the branches. One little girl had caught a skunk which she was trying to feed with figs, to the great disgust of the skunk. All had apparently forgotten the absent ones; for the memory of our first ancestors was short, not having yet been exercised on history.

“I told you to drop that skunk,” said an old woman, “and had you minded me you would not now be sneezing and spitting so violently. Go down to the spring and wash yourself.”

Just then a cocoanut flying through the air, struck the woman in the eye, and for a moment she did not know[84] whether it was the odor from the skunk, or a ball from the players that knocked her down.

“I told you to be careful with your cocoanuts,” she said, “and had you minded me you would not get this shaking;” at which she seized the nearest player by the hair and administered several pulls and scratches.

Finally Koree made his appearance, leading Orlee by the hand. His first anxiety was to know whether Sosee had returned, whom he was alarmed not to see among the players. The mother of Orlee ran franticly to receive her child, which she fondled with an incoherent chattering.

Both looked at each other in amazement, and no words were needed to express their mutual disappointment.

“Have you restored to me one child only to lose another?” asked the mother reproachfully.

Both, forgetful of what they had, were about to quarrel over what they had not. Koree, however, was the more inconsolable, because he had lost all that he went for, which he had, indeed, before starting, and went to retain rather than to acquire. For he went for Sosee rather than for Orlee, seeking the latter only that he might not lose the former.

“Wait,” said Gimbo, the grandfather of Sosee, “and she may yet return. She is doubtless in the swamp detained by some attraction or difficulty.”

“Sosee, unincumbered and swift of foot,” replied Koree, “would not be longer in returning than I with the child. She has either been re-captured by the Lali, or else met with a disaster in the swamp. Perhaps the lion I saw chasing the tapirs devoured her;” and he grieved like Pyramus mourning for Thisbe.

Little did he think that at that moment she was the cause of a quarrel between Oboo and Ilo in the far off land of the Lali. The mother was less concerned, both because she was in the first joys of receiving a restored child, and because, in addition to the uncertainty as to whether Sosee would not return, it was not customary for our ancestors of that day to concern themselves about their grown children. When their offspring had passed the disabilities of infancy, they were allowed to shift for themselves. Orlee, being still a child, was, therefore, dearer to the mother than Sosee; and so, measurably content with the former, she was willing to trust the other to her lover or herself.

When Koree, however, became satisfied that Sosee was lost, he resolved to find her; and, as his fears early persuaded him that she was lost (since fear acts faster in the absence and confidence in the presence of lovers,) he resolved at once to get up an expedition for her recapture.

To set all doubt at rest about her whereabouts, some neutral monkeys, who had recently visited the Lali in a migration southward, now came to the Ammi. They informed the latter that the chief talk among the Lali was about the capture of a beautiful girl, and the quarrel of two apes over her possession. They said also that[86] they heard it intimated among the Lali, that as the girls of the Ammi were more beautiful than those of the Lali, they had a project to capture more of them.

Armed with this information and these threats, Koree now went about to rouse the infant race of men to arms. Rumor went before him, and that which had been a hint soon became an assertion. Horrid tales of captured maidens filled the imaginations of Cocoanut Hill. The young women were especially interested, some hoping they would escape capture, and others that they would not. The old men and women were indifferent, especially as babies were not to be captured. But the young men were easily aroused, especially those who had lovers, and they determined to defend their own.

A league was, therefore, entered into by the young men of the Ammi, which the older men soon after joined, to proceed, like the united princes of Greece, to recapture the stolen maiden and restore her to this earlier Menelaus. Another and older siege of Troy was thus planned, which, like many battles greater than Homer’s, was lost to history, and can now be restored only by meager relics saved from the past.

Let us then proceed, Homer-like, to build up the history of this war, as the mammoth has been rebuilt by putting together here and there a bone, and as Roman history has been constructed by inspecting coins and broken statues. Greater battles are lost than any that are retained in history. The greatest throes of earth and of its inhabitants have escaped even tradition, and are now to be exhumed only from the forgotten.[87] We dig up history as we do potatoes, and wonder that so much activity has been buried. History is now built from this end, and long periods of forgetfulness are being reclaimed. Like the bridges which span the Mississippi, we throw up great highways across prehistoric periods, and prospect in times and lands beyond the known.

Busy now were the preparations for dire war. Not that troops were to be armed, or supplies collected for a long campaign. No vessels were to be fitted out to cross the Swamp, or ambulances prepared for the wounded. No loans were to be negotiated or preliminaries of diplomacy settled. The early men were always ready for war, in fact were always at war. One of the first advances of mankind was made when wars were separated from peace, and men observed the difference. As yet war was the natural state, and never had to be declared. Whenever a man met an ape, or even a wild beast, the signal was given for a fight. The race had not yet learned peace, which had to be learned before war, the arts of peace being all of later development. Men had fists before they had plows, and took their food before they produced it.

But the Ammi were, nevertheless, busy with preparations for war. Those are often busiest who have least to[89] do. The excitement made them active, and they rushed about impatient to begin the fray. They had not yet learned to wait, or to take time for things. To resolve was, as yet, to commence. Unaccustomed to those great achievements which require time for preparation, they would enter into a long war as quickly as into a single battle. Had they found their enemy they would have fought that day. The battle generally comes too late for savages, the impulse for war being expended before the fight begins.

Still a few things had to be prepared. While they expected to get their rations from the Swamp, and to rely on some stone heap for weapons, they remembered that in the few years of their separate life as Men they had accumulated some wealth. This it was thought best to protect. They had large quantities of cocoanuts and other fruits in their dens; they had made some valuable instruments of stones and shells; their dug-outs themselves were worth much to them, and would likely be destroyed in their absence; for all which reasons some of the older men opposed the project of war; for wealth is always a promoter of peace.

“It is better to keep our caves and cocoanuts,” said Oko, a stingy fellow, “then to get back a girl.”

Their very position in the Cocoanut Hill region was deemed valuable on account of its abundant fruits and its nearness to the Swamp with its game. They found it advisable, therefore, to protect their homes and country, and for that purpose determined to leave some at home. They learned also that some of their implements might[90] be used in war, or rather recalled the fact, since they were first invented for purposes of war; and it took some time to select what they wanted and to provide for its transportation. Some, not accustomed to hunt, or not liking the products of the Swamp, concluded to take with them the sweetest nuts and juiciest fruits of the Cocoanut Hill region, while others were busy determining the best route to the other side of the Swamp.

These things required activity, and men and women were accordingly busy preparing for war. For the warriors were not confined to men. There were amazons before there were belles. Woman’s equality in public affairs was recognized before her inferiority, and equal rights were as yet the law of the race. Instead of leaving the women behind to protect their homes, they concluded to leave the old and the children behind, while the able-bodied of both sexes were all to go to the field. Oko, the stingy fellow just mentioned, proposed to kill off the non-combatants, as they would eat all the cocoanuts before the warriors should return, and perhaps not let the latter again have possession of their homes.

“You greedy ape,” replied one to this suggestion, “you have not yourself gathered all the fruit you now have; you took some from others’ dens. I saw in your hole a wedge which I made for myself, and a marrow bone sharpened by a woman. You would now like to kill them lest they get back what you stole from them.”

At this the avaricious ape, Oko, threw a cocoanut shell at the speaker, but took care that it was an empty one, for[91] he was so economical, since he had begun the collection of nuts, that he never wasted anything.

The other threw back a filled cocoanut at him, and knocked him down. His generosity in using a whole nut served him a good turn, for liberality is necessary in war, where one may be too stingy even to fight, and lose a battle because he begrudges the price of the weapon. Oko picked up the cocoanut, and—kept it. The Ammi now expected a desperate struggle between the two men; but, one being satisfied with his victory and the other with his gain, they parted, one going off with an air of triumph, and the other with a cocoanut.

Other disputes arose over various details in the conduct of the war, but none broke out into violence.

“Are we all to fight, and only one to get the advantage of it?” asked another.

“You must fight,” retorted Koree, “or you will lose all you have. The restoration of my girl means the protection of yours.”

“If I capture her,” replied a third, “neither Koree nor any one else will get her. A girl, like a cocoanut, belongs to whomsoever gets her.”

“Whoever gets her,” replied Koree, “will get a broken head if he does not restore her to me.”

It was now feared that this altercation would lead to a civil war before the foreign war should commence; when the thoughts of the company were turned by the suggestion[92] of Oko, the stingy fellow mentioned, that the Lali had doubtless acquired some possessions, so that they would all return laden with the spoils of war.

“Perhaps,” suggested one of the young men, “there are also some pretty apes among them, so that instead of one girl we may bring back many—enough for all.”

“Sosee must be recovered first,” said Koree, “when I will help you to catch all the rest.”

“I don’t want my eyes scratched out,” added another, who had lately become interested in a girl who was sitting beside him; “nor do I want her injured.”

“Who knows,” asked a third, “if we shall ever meet again? I fear we shall lose this place and lose one another.”

“Why did Koree lose his girl?” asked another. “He should not have taken her into danger.”

“Men and warriors!” interposed Koree at this point, fearing an insubordination that might be disastrous, “is this your resolution? A little while ago you were impatient for battle. Now you are seeking excuses for peace. None of you are worthy of such honor as awaits us. The defeat of the Lali will give glory to the Ammi, and many women and stores. We will divide their country among us, or, at least, have no more trouble from them. You fight not for me only but for yourselves, and fight[93] that you may have to fight no more. For, this war will destroy all our enemies. Now swear to me not only that you will go to the war (for that you have already done), but that you will never abandon it till Sosee is restored.”

This they all swore by scratching their ribs, and again there was harmony in the counsels of war.

The war being resolved upon, preparations now went on, and consumed so much time that many again lost interest. They grew impatient, first at the preparations, and then at the expected war itself, and so had to be repeatedly stirred up by new infusions of resolution. Koree superintended the preparations, whose chief work was to keep the minds of the people prepared; for our early ancestors could not hold a resolution as long as we. Their anger was soon cool, like their love, and their attention went rapidly from one subject to another.

“Hollow out some water-melons,” said Koree, “in which to carry our weapons.”

The Ammi had used melon rinds for vessels, when they wanted something larger than a cocoanut shell. These lasted, indeed, but a short time, but they were easily replaced.

“Water-melons are too heavy,” said one, “and will spoil before we reach the enemy. Let us use bark which can be tied at the ends and hung over our shoulders.”

Some, accordingly, took bark, but many preferred melons or gourds, which, however, they exchanged for bark before proceeding far. It takes experience to learn what is best for war or peace.

“Sharpen your clubs,” said Koree, “but only at one end. Let the other end be blunt, so as to serve for a staff in marching and a weapon in battle.”

They accordingly sharpened their clubs, which served as spears, and also aided them in digging for roots, clams and other provisions.

They also provided split bones and broken cocoanut shells, which were sharp, and so served both as weapons to cut and implements to dig.

Some thought of still other things which might be useful in war, and filled their bark knapsacks with so much that, when they were ready to start they were so hopelessly overloaded that they could scarcely move. But they gained experience on the way, and soon learned what to leave as well as what to take, thus acquiring early the soldier’s virtue of learning to throw away.

The greedy fellow Oko, already mentioned, wanted them to carry all their stores with them, and he tried to get others to help carry his.

“We helped you gather those stores,” said one, “and will not serve you again by carrying them after you have taken them from us.”

“No,” replied the first, “because you would not fight; but you stole them, or persuaded us to give them to you.”

Oko was the first man that had learned to cheat, his avariciousness being distorted into dishonesty which easily deceived them, since men, though they early learned to resist force, were slow to withstand guile.

Being unable to get help in carrying his stores he concluded to stay at home to watch them, when the thought of getting greater stores from the Lali again changed his mind; and his voice was now for war.

The preparations thus went on, and all seemed propitious for a successful campaign, when suddenly a tremendous shock was felt. A mountain range in the distance rose to the sky, forming a ridge of the Alps. A roar such as has not since visited the earth reverberated through the country, shaking the air as violently as the first shock shook the earth. The world rocked to and fro like a vessel at sea, tumbling every man to the earth, and rolling him over the ground. It was impossible to stand, or even to lie still. The whole human race became sea sick, and all were, in addition, more frightened than sick. Down came the dug-outs with their contents over the heads of the Ammi, and men and provisions were rolled promiscuously over the ground. Fruits and nuts fell from the trees, and many trees fell with them. There seemed to be no safety for anything on the earth, or even for the earth itself. The land appeared to be going, and all looked for a general collapse.

To add to the disaster the Swamp overflowed, and its waters rushed over the settlement of the Ammi, overwhelming everything except the huts that stood on high ground. Several of the men, and many of the women and children, who had escaped being scared to death, were finally drowned; while reptiles and wild beasts again overran the region of the Ammi. All Alligator Swamp seemed emptied upon Cocoanut Hill, and the infant race looked to see their country, like Holland, sink out of sight.

The return of the waves was scarcely less disastrous than their advance. As the earth settled again, and the flood came down from the hills, it swept away much that the advance had left. The earth for a long time swayed back and forth, the waters rushing alternately in each direction. Many of the Ammi escaped only by running into the trees, some of whom even then were shaken down into the water. To add to the terror the sky became dark, the sun being entirely hid by the thick clouds of dust and smoke which issued from the crevices of the earth. Noises were repeatedly heard as of great explosions, and, following every rest from the rocking of the earth, was a shaking up by intermittent convulsions. The birds did not find even the air still enough for flight, but many fell to the ground (or water) killed by the concussion. None knew when the next burst would occur, but all looked for their death, uncertain only whether it would come by fire, water, or engulfment. Thunder seemed to come from both the earth and sky, and lightnings flashed out from the rents of the earth as well as of the clouds. The world at times appeared to be on fire, and it looked as if it would be burned up in[99] case it should escape all the other means of destruction. The sun, the moon, and the stars seemed all to be destroyed, and no human being looked again for light except from the fire of the destruction of all things. Death was expected to follow this disaster, in which men and animals alike were to take part.

In the midst of this despair, however, hope arose with the stillness that came as sudden as had the commotion. The earth seemed again to stand. The thunderings became quiet; the waters rushed back to their places; light began to appear through the smoke, and in time the sun was seen to be in his place. The distant mountain ranges again appeared in sight, but much changed. Some peaks were gone, or lay in heaps about the ranges, while new ridges arose where the plain had before stretched. A new earth seemed to greet the sky; the old horizon was gone, and a new sky-line along the mountains added grandeur as well as novelty to the changed scene.

For a moment the impression prevailed that the earth was not permanent, but changeable like the sea, the forest, and the men. The globe was at this time passing through a crisis as decisive as that of the human race, preparing for our present physical geography as well as our present society; and we may be excused for turning aside, for a moment, from the convulsions of the human mind in its preparations for war, to the physical convulsions of Nature in preparing the earth itself for its future uses.

The smoke, the noise, the fire and the water having cleared away, the Ammi were now discussing the earthquake. They had forgot their war preparations in the presence of a greater enemy than the Lali. They had to make peace with the World. What had happened? Will it occur again? These were among the questions they asked.

“I do not see that we made much by coming down from the trees,” said one. “The earth is just as unstable as the trees, and shakes as much as they. I should have been thrown off many times had there been any place to fall to.”

“Had we kept to the trees,” observed another, “we should have had more experience in holding on. I got thrown down and rolled about, because I had nothing to hold to. When the ground rocks it is more violent than a palm or a pine.”

“It all comes,” said Gimbo, the grandfather of Sosee, “from walking upright. If the Apes had kept on all[101] fours, they would not have been thrown to the ground. Nobody can stand on his hind legs alone, in such a shaking. While the rest of you tumbled I remained on my four feet. Men need to walk solidly, and nothing gives a firmer foundation than four feet. No elephant is fool enough to walk on two; and men, by keeping two of their feet in the air, are always falling. It was a great mistake to get up from the ground. Other animals have not done it. Men were made to go on all fours. Everything they want is on the ground, and they can see it better when looking down than when looking up. Their eyes are thus nearer what they are hunting, and they are not in danger of stumbling when they are looking at their feet.”

Another thought that the horror occurred because they were too irreligious. They had been neglecting their ceremonies, and there was general doubt about the traditions of Shoozoo. “It is a divine visitation,” he said, and he was in favor of sacrificing something.

Another said: “It was the voice of the great winged Alligator, with which Shoozoo fought. Chained under the Swamp this beast shook himself, which caused the waters to flow over these regions. The fire and smoke which he blew from his mouth, caused all the damage. He swallowed up the sun and stars for awhile, and the mountains which he carried off he has not yet returned. I think we should propitiate him, or he will come again.”

The fire, which some had never before seen, or only vaguely observed in the lightning or a distant volcano, proved the greatest terror of all, as it was the greatest mystery. They saw it creeping through the grass, destroying scattered pieces of wood, as well as flaming in various parts of the forest. They thought it was a great serpent, and tried to kill it by throwing clubs at it, which it in turn devoured; when they declared that it was a monster that fed on wood, and ate whole forests. Some thought that it was the sun that had broken loose from the sky, and fallen in pieces to the earth; because, in addition to its light, they felt its heat. All were inclined to worship it as a divinity, some saying that it was Shoozoo himself.

“It is some kind of snake,” said one, “and I never yet saw a snake that I could not strangle;” whereat he seized a burning brand, which he took to be the body of the serpent, and tried to squeeze it to death. He dropped it quickly, however, with a loud scream, saying that it had bit him. He then jumped on the fire, thinking to crush the monster, when the sparks flew up in great numbers, frightening all who were present, and igniting the hair of the assailant, who was soon rushing about in flames.

“There is a fight between him and the monster,” said one; “let us see which will whip.”

The man was soon burned to death and his body nearly consumed, at which great terror seized the rest.

They called the monster the Sun-serpent, and for a long time, whenever fire appeared, they avoided it, or prayed to it, to avert its wrath. When it lightened they were afraid, and prayed that it would remain in the sky,[104] and not come to the earth. They regarded the thunder as its voice; and when it struck a tree or destroyed a forest, they said it had come down to take a meal. In time, as they got more familiar with it, they took to feeding it with wood, to appease its hunger, and prevent it from devouring them or their possessions. When it went out, they thought it had crawled into the earth, like any other snake, and rarely was anybody bold enough to try to dig it out, or even to approach its hole. When they saw it flying through the air, as in lightning or a falling star, they predicted some great calamity, and were exceptionally religious. They pointed to the many thunder storms and to the damage done by the lightning and rain as evidence of all this; for these disturbances were all more frequent and violent in the Tertiary Age than at any subsequent time, the air being never for a long time either clear or silent.

There was, in short, so much that the early race did not understand, that they were perpetually in awe. Every convulsion of nature was a subject of worship to them. They thought it was alive, or produced by some living monster, and they feared its wrath and tried to appease it. Earth-quakes soon got a name, and were placed among the divinities. Thunder, Lightning, Rain, Hail, and subsequently Snow were canonized as heavenly spirits. The wind was the breath of Shoozoo, or of his great Alligator. Sunshine came to be the smile of the Great Serpent, when he was in good humor. The air came soon to be as full of monsters as the earth, and men’s imagination saw more than their eyes. A spirit[105] world had dawned upon them, and the supernatural began to rule the race. All the unknown was fashioned into gods, and the realm of ignorance became one of terror and devotion.

“It all comes,” persisted Gimbo, “from looking up. If people only walked on their four feet they would not see the sky and its fires. I never see anything that is high, and so am not made afraid. The cure for all these evils is to return to all fours, when you won’t see anything that is so far off that it does not concern you.”

“But you see more snakes, and are more frightened by them than we,” retorted one.

“Snakes must be seen before you have to do with them,” replied Gimbo; “if they see you first you don’t come off so well. By keeping my eyes on the ground, I see them before they harm me, and soon they are out of the way, or I am. When your first acquaintance with a snake is made by tramping on him, there is a disagreeable surprise and a dangerous controversy. But it is not so with the Sun-serpent or the Alligator of Shoozoo, which you are always seeing and which never comes near; so that you are always frightened when there is no danger.”

A long religious controversy then ensued, which turned mainly on whether men should keep to the ways and traditions of their fathers, and walk, like them, on all fours, or whether they should stand up and look ahead. The latter course was thought to unsettle their faith and make them introduce new gods, if not to abandon entirely their religion. Gimbo thought there were[106] swamp snakes enough to engage men’s attention, without troubling themselves about snakes in the air. “Shoozoo’s Alligator,” he said, “is a literal swamp reptile, and that is enough to worship. By introducing new snakes into our theology, you will confuse all our religion.”

Others, however, were not as conservative as Gimbo, but believed in acknowledging snakes wherever they found them. Religion is naturally progressive, they thought, and advancement in religion at this time was believed to consist in adding more snakes to theology.

While, therefore, Gimbo represented the Unitarians, or Mono-snakists, who claimed that there was only one great snake god—the Alligator of Shoozoo—there was a polytheistic, or poly-snake, party, which insisted on a many-snaked Pantheon, and particularly on a belief in the sun-snake and the wood-eating snake, which were thought by many to be one and the same; while still others thought that these, with the Alligator of Shoozoo, formed together a trinity of snakes which were in substance all one, but manifested themselves under the three forms of Sun-light, Wood-fire and Alligator.

There had up to this time been many sects in the religion of the Ammi. They all agreed simply in recognizing Shoozoo as its founder, and his fight with the Alligator as the great transaction on which it rested. There was early, however, a schism in the main body. One class had drifted away from the worship of Shoozoo to the worship of his Alligator, and in time they claimed that the Alligator was the god, instead of Shoozoo. This came from their habit of using the alligator, or figures representing it, as symbols of the Shoozoo religion, whereby the symbol became in time more important than the thing symbolized. There were, accordingly, in the Shoozoo religion, the pure Shoozoo party and the Alligator party, and for nearly a generation a fierce controversy raged between the two, resulting often in bloodshed.

The Alligator party, however, triumphed in the end, and many of the pure Shoozooists were exiled, and have since lived among the Lali and other apes, where they[108] have continued to worship Shoozoo without any mixture of the Alligator, and have converted back some of the Apes to their faith.

In time, however, the Alligator party came to be divided among themselves, as the outgrowth of the same spirit. They accustomed themselves to use, as the symbol of the Alligator, a dragon-fly (for the alligator vanquished by Shoozoo was admitted to be a flying alligator which somewhat resembled a dragon-fly), and by many the dragon-fly came at length to be taken for the Alligator and to be worshipped as such. A fight accordingly arose between the pure Alligator party and the dragon-fly party that waxed more bitter than the original fight between the Alligator party and the Shoozoo party. The dragon-fly party were in the end victorious, and the Alligator party were slain or banished as heretics, just as the pure Shoozoo party had been.

There was soon after this a like division among the successful Dragon-fly party, and from a like cause. The people, finding it difficult to draw a dragon-fly, represented it by a cross, or two lines drawn transversely, the longer one representing the body of the fly, and the shorter one its wings. This symbol, which was soon seen on all the utensils of the Ammi, and frequently carved on trees and rocks, especially during the controversy with the Alligator party, came at length to be taken for the dragon-fly, and worshipped in its stead. This abuse was deplored by some of the Ammi, who tried to recall the people to the worship of the dragon-fly itself, and not its symbol. Others, however, had become[109] attached to the cross, and soon there was a violent controversy between the dragon-fly party and the cross party, and the dragon-fly party fought the cross party more than they had both together fought the Alligator party. The cross party were successful, however, and the dragon-fly party were compelled to keep quiet; for by this time they had learned the first rudiments of religious tolerance, and stopped killing and banishing the dissenters, provided only that they would not preach their doctrines in public, or attempt to disturb the established faith.

Soon, however, the cross party was rent with dissensions, one class insisting on worshiping the long beam of the cross, and the other the short beam; and there was soon the long-beam cross party and the short-beam cross party in the church, and the long-beam party fought the short-beam party more than the whole cross party had before fought the dragon-fly party. The short-beam party insisted at last on making the short beam as long as the long beam, forming something like a Greek Cross, which finally came to be their symbol, while the long-beam party came in time to omit the short beam altogether and use only a one-beam cross; and they took as their symbol a straight line.

The short-beam cross party, however, were successful, and they greatly persecuted the long-beam party, though with less severity than their predecessors had done, because the spirit of religious liberty was always in the ascendant.

The short-beam cross party, however, soon broke up into other sects owing to disputes about the nature and[110] form of the short-beam cross, which gave the long-beam cross party (which had at length become the one-beam cross party) an opportunity to urge its claims, and there was a reaction among the short-beam cross party in favor of the long-beam cross party, which gained many converts, and at one time threatened the disruption of the short-beam cross party; and it would doubtless have accomplished this but for a great reformation which now swept over the religious world of the Ammi.

This was a movement in favor of restoring the primitive religion of Shoozoo, or the worship of the Alligator. It was led by one Lookoo, who was afterwards known as the Great Reformer. With a fiery zeal and vigorous eloquence he called the attention of the Ammi to the fact they had got away entirely from their original faith, which was in the Alligator, and, instead, were worshipping short crosses and long crosses.

“Neither short crosses nor long crosses,” said he, “are anything, but only alligators. Not even a dragon-fly will avail you, but only the original Alligator of Shoozoo, who occupies the Swamp and flies through the air. He gives us warmth in the sun, and comes to the earth in lightning to punish his enemies. He is the Lord of the Ammi, and will put to flight the Lali and all monkeys beyond the Swamp. He led our fathers out from the Apes, gave us Cocoanut Hill, taught us to make darts and wedges, and led us to build houses. Our gathered fruits are due to his guidance, and by his jaws the reptiles of the great forest are kept in fear. Return, then, to your allegiance to the great Alligator, the companion of Shoozoo and equal deity with him.”

Lookoo gained many adherents, not only because it was evident to all the Ammi that they had departed from their god for his successive symbols, but because the priests of the short-beam cross religion had established the custom of drinking all the milk in the Cocoanut, which they had taught the rest of the Ammi that it was sacrilege for anybody to drink but the priests. The reformation, accordingly, gained headway out of a desire on the part of the common people to get some of this milk, as well as out of a change in theological convictions. There was a general demand for reform, and some of the worst, as well as some of the best men, were active in the movement. The priests made the principal opposition to it, although a few of them, in the hope of preferment, or because they had a grievance against the other priests, joined the new movement and became its leaders.

The reformation was generally successful. Some, however, refused to be led away by it, but became more devoted than ever to the short-beam cross worship, and cultivated such a devotion for the short-beam cross as had never been known. They were commonly known as the clerical or priestly party, and constituted the conservatives until the time of the great earthquake just mentioned. They insisted on retaining all that their ancestors had handed down to them, the very fact that it had come from antiquity being evidence of its truth; while the Reformers claimed the right of going back to original sources and re-establishing themselves on the truth of the great Alligator.

The tendency to skepticism and the introduction of new gods, deplored by Lookoo, as well as the explanation of the Alligator and other theological truths as phenomena of nature—fire, earthquake, wind, etc.—has generally been found among the Reformers, who early tried to explain all religion away, or else resolve it into natural causes and effects.

Among the Lali the religion of Shoozoo was preserved in greater purity. There had not been such a great departure from Shoozoo himself, as among the Ammi, where he was entirely lost in his symbols. Neither had there been so many splits and reformations. The Apes preserved the unity of the church better than the Men.

Instead, however, of losing Shoozoo in the Alligator, like the Ammi, and then losing the Alligator in the dragon-fly, and the dragon-fly in the cross, and the cross in the short beam of the cross, the Lali went to the opposite extreme of deifying and worshiping not only Shoozoo, but everything connected with him. Before one generation had passed Shoozoo’s wife, Simlee, was admitted to equal divinity with him, and it was known as the Shoozoo-Simlee religion. There was thus a male and female deity, or king and queen of heaven. Soon after this Shoozoo’s parents and children were likewise added to the divine family, and worshiped by the Apes.[114] Next came the dart with which Shoozoo struck the moon, and finally the moon itself.

Everything was deemed sacred with which Shoozoo had to do, except the Alligator, which the Apes persistently refused to worship, because the Ammi had taken it up. They claimed, instead, that Shoozoo had killed the alligator in order to take the swallowed moon out of it. Many relics of the dead alligator, indeed, were furnished, and kept as a perpetual testimony to the achievements of Shoozoo, and as a rebuke to the unbelieving Ammi, who dared to worship it. These relics were worn as charms, and many cures were alleged to have been effected by them. Among others the gallant Oboo had been cured of a violent disease. The Swamp in which the Alligator was killed was deemed sacred, and in their devotions the Lali turned their faces to it. Water from this Swamp was likewise deemed sacred, and was always kept on the altars of the Apes, and great devotion was paid to it when exposed to the sight of the worshippers. Forty apes were once killed for sacrilege committed by spilling water, most of them for being mere witnesses of the outrage. A drop of Swamp water was put on every Ape’s head when he was born, and the ceremony was often repeated through life. This water was used in the consecration of their priests, and its application once turned the scales of war. Its appearance was consulted for omens, and it was invoked by monkeys when about to go after fruits. Bad luck was attributed to certain disturbances of it. Water-songs were the first specimens of music known to the Apes,[115] and were always sung at exhibitions of water taken from the Swamp. The finest gourds and cocoanut vessels were made to hold this water, and the decoration of these was the first step taken in Sacred Art. Among the first pictures sketched were crude representations of a stream. They called their children after this water, such being the meaning of the common names among them. “Ilo” signifies “touched with water,” and “Oboo” means “Soaked.” Rainy days were deemed more sacred than clear ones, on account of their water, whose descent from the skies was taken as influences from Shoozoo. A flood was regarded as this god coming in disguise; and to be drowned was to be lost in Shoozoo. The Lali washed oftener than the Ammi, not for cleanliness, but on account of their devotion to water; and they would not kill a snake that was still wet. As long as anything, indeed, had upon it water from the great Swamp, it was supposed to be under the protection of Shoozoo. The Apes drank water before eating, and the last thing they did when dying was to drink. To be deprived of water for certain rites was the most serious affliction that could happen to an Ape, and a rebellion once broke out among the Lali because, when on a long march, their leader would not go out of the way to find a stream for ceremonial purposes.

But the refinements of ritual among the Lali were not confined to water, although at the time of which we speak the water rites had attained their greatest ascendancy. The Apes were accustomed to make pilgrimages to Cocoanut Hill where Shoozoo performed his great[116] exploits, which was regarded as Holy Ground, and there they often worshipped. It was the interference of the Ammi with these privileges that led to the quarrels between the Apes and the Men, of which we have spoken. The Ammi, however, claimed that the Apes came not for religious purposes, but to steal cocoanuts, and hence the reprisals already mentioned.

One of the rules of the Lali religion was to kill screech owls when the moon was quarter full, because it was at this period that Shoozoo had killed the owls of Cocoanut Hill, and all owl hunts were in commemoration of his great exploit. Another was to hide their darts for six days after this festival, because during this time Shoozoo rested from his hunt and needed no more owls. Another observance was to present snakes to one another at a certain period in honor of the great serpent which Shoozoo killed and presented to Simlee. For days before this festival the young monkeys were kept busy hunting snakes in the great Swamp. Another requirement was that on the day before Owl-hunt the Lali should walk upright as a preparation for the great festival, since on this day Shoozoo walked upright to aim at the moon. They were forbidden to take fish from the great Swamp on Snake Day, though they might then take them from other waters. No monkey must kill another during these festivals, as this right was reserved to the priests alone, who must, however, use their victims only in sacrifice.

Departure from these rules was punished by being plunged in the Great Swamp to wash away the guilt.[117] The sinner was kept under as long as the celebrant deemed fit; and if he survived he was said to be reconciled to Shoozoo, and if not he was deemed incapable of purification and deservedly dead. There were other penalties for small offenders. Most of the offences among the Lali were religious violations, and the punishment was in the hands of the priests, which had much to do with the preservation of the unity of religion. Sin was recognized before wrong, nonconformity before crime, and ecclesiastical penalties before civil. Frequent attempts were made to throw off the tyranny of the priesthood, but the leaders of the revolt were quickly apprehended, and usually put to death with great tortures. Heresies were not infrequent among the Apes, who soon learned, however, that it was not policy to make them known. In general there was a remarkable unanimity among them—a greater degree than has since been known in religious affairs.

Among the maxims of the Lali, which were also current among the Ammi, (for, notwithstanding their religious differences, their morality was substantially the same), were the following:

Half the time spent in washing that you spend in scratching would keep you more comfortable.

After this digression on the religion and morality of the Lali, we will return to the affairs of the Ammi.

Having repaired the damage of the earthquake and flood, the Ammi set out on their march to the country of the Lali, having, first, however, armed themselves with the light weapons and provisions already mentioned. The expedition was led by Koree, who labored hard to remove every obstacle, and he set an example of endurance, as well as infused courage in the irresolute.

“We start out for Sosee and glory,” he said. “The time will come when we will delight to recall the difficulties which now trouble us.”

They marched more around the Swamp than through it, keeping, however, near its borders. This was a longer route, but fraught with less danger and difficulty. At night they retired to the Swamp, lest they should be surprised by the Lali, and when they became hungry they scattered to collect food, of which there was great abundance. The earthquake shock and the floods had shaken the fruits and nuts from the trees, where they could now readily be gathered.

Oko, the greedy fellow mentioned, suggested that they collect stores for the whole campaign, and take them along, since they might not find fruits so abundant as they proceeded. “There is plenty in the Swamp,” replied Koree, who had recently passed that way. “The whole region between the Ammi and the Tali abounds with things to eat. Let us not, therefore, burden ourselves with what we may gather as we need it.”

Determined, therefore, to forage as they went, and so to live at the expense of beasts and reptiles, they proceeded on their march for several days almost uninterrupted.[121] They moved slowly, planning the details of their campaign as they went.

Among those who took part in this expedition, and were prominent in the counsels and events that followed, were these:

First was Cocoanut Scooper, the great hunter of the hills, who, if not fierce in battle with wild beasts, was no less esteemed because of his services in procuring provisions. He had scoured all the country round about, and knew every tree and the quality of its fruit. He could at a distance distinguish a palm, a walnut, a fig and a cinnamon tree; from the appearance of a region he knew its value as a source of supplies; he was expert in finding thickets where rabbits and other game abounded, and he learned all the shoals of the Swamp where crabs and clams could be taken. This man had charge of the commissaries, and looked out for provisions for the expedition. During all their march his eye was on the foliage of the forest, rather than on the trail of the Apes, looking for something to eat rather than to fight.

Next was Fire-tamer, the bright-eyed hunter who took prisoner the red-winged beast that feeds on wood, and, having caught him in his lightning errand to earth, kept him a captive in the camp of the Ammi, feeding him on brush and bark, and confining him within an earthen mound. The all-devouring monster could not be satiated, but, after consuming all the wood they could carry him, died when they stopped feeding him.

Next in valor and wise in counsel was Spread-mouth, the first man that was known to laugh. His associates[122] observed the changing size of his mouth, which took as many dimensions as the chameleon took colors, and was seen to be biggest when he was with women. Others learned to imitate him, which was at first thought to detract, and then to add, to their beauty, until, at the time of which we speak, half of the Ammi had learned to laugh, but many of them awkwardly. The first laughs of men were hardly distinguishable from grins and growls, and many indulged in them unwillingly because of the huge teeth they displayed, which called forth shudders rather than responsive smiles. They who laughed, laughed alone, and not for many generations did a whole company join in laughter together. As there was little wit to encourage laughter, the habit was of slow growth, and its indulgence promoted quarreling rather than good humor, because of the defiant appearance of the laugher. Only when men became acquainted with laughter did they learn to like it, and not to resent it. This great Spread-mouth was, therefore, long the terror and the puzzle of the Ammi.

Next in honor and influence was the great jawed and big-fisted Pounder, whose mouth and hands were a double terror to his enemies. He scorned to fight with clubs or sharpened stones, but thought himself sufficiently armed by nature to meet his enemy, whether man, or ape, or wild beast. He had fought the woolly Rhinoceros and Cave Bear; he had climbed after wild cats, and fought in the Swamp with alligators. Pounder had a long, narrow head, with retreating forehead, and great jaws filled with oblique teeth, which struck terror into[123] an enemy. He was woolly-haired, being covered with coarse, dark-brown bunches of hair over his whole body, and a beard of lighter color. His arms were long, reaching almost to the ground, so that he could walk as well as fight with them, using sometimes one and sometimes both. They were powerful, whether to hold an object or deal a blow. His legs were short and thin, with undeveloped calves, and he walked half erect with in-bent knees, carrying a huge body that was ever ready for assault. He was impatient to reach the enemy, and at times quarreled with his friends that he might have somebody to fight. Pounder was more useful in war than in peace; and had not this conflict broken out to make him a hero, he would have been killed as a criminal.

A very different man from this, one shrewd in counsel and valiant in war, was Abroo, known also as Family-Man. He had kept to one woman for years, and kept together the children born to them, so that they constituted a family. The children of his children were also recognized, and they, with his other relatives were bound together in a kind of clan. He favored this group, and sought to gain every advantage for it from the other men. They kept their fruits together, and lived in common. A few others were, indeed, admitted to their number, and all together they formed a “set,” and the social distinction thus made was the foundation of caste. Abroo was the leader, or patriarch, of this group, and all its members adhered together in time of dispute. He acted for them all, which was the beginning of representative government. He considered more what was to their[124] advantage than what was to the advantage of the whole people; and many issues turned on whether the Abrooides or the rest of the Ammi should control. The adherents of Abroo formed a kind of aristocracy. They were high-minded, and, by general consent, deemed better than the average man. Abroo had a great contempt for Pounder, and in a recent quarrel would have been killed by the latter, had not his clansmen interfered to save him. Abroo proposed that they fight by clans, saying that he would lead his own hosts; but the suggestion did not prevail, as most of the Ammi were not grouped in families, and did not even know their relations. Abroo, however, persisted in keeping his party together in war, as in peace, and in directing their movements.

There were many other valiant men who went up in this march, and some women. Among the latter was Watch-the-girls, who protected females from the embraces of the stronger sex. She beat Spread-Mouth almost to death for trying one of his smiles on a young girl in the woods, and pulled bunches of hair out of his back. She scratched an eye out of Goat-strut for his persistent attentions to unwilling females, and even Pounder was afraid of her, not that she could vanquish him in fight, but because other men generally assisted her in a fight against a lascivious lover. She went fearlessly to war, and led many women and young girls to battle. For, as yet, both sexes fought, and not the male only; and Watch-the-girls had more followers than Abroo.

Such were the hosts that went up against the Lali. They numbered two thousand, although subsequent[125] accounts placed them at many times this number. They were less numerous, however, than the Lali; but owing to their greater skill and to their arms, they hoped to overcome larger numbers.

On the fourth day of their march the Ammi came to a body of water, which threatened to turn them back and defeat their expedition. The great earthquake, in tilting the country, had caused the Swamp to overflow, and cover a great part of the dry land. There was a large lake formed in this way, which was connected with the Swamp by a strait, or narrow neck of water. It was necessary for the Ammi to cross this strait, or else go round the new lake.

“This lake was not here when I passed this way before,” said Koree, “so that it cannot be deep. Let us, therefore, go through it, for we can easily wade.”

He thereupon marched in, leading the way for the hosts of mankind to follow. He was soon, however, beyond his depth, and ordered a retreat.

“We have not struck the right path,” he said; “let us cross farther away from the Swamp.”

He accordingly made a second attempt, but with no better result. The water was everywhere too deep to ford.

“I think,” said another, “that we had better go round. If the lake is a new one it cannot be large.”

“If the water is so deep,” replied a third, “it must extend far into the country. I think we had better go through the Swamp.”

“There appears,” said still another, “to be more water in the Swamp than anywhere else. I wonder where all this water comes from.”

“To settle the matter,” said Cocoanut-scooper, “I will climb this palm tree. From its top I can see the end of the lake if it is small.”

Suiting his action to his words he bounded up the tree, which was an easy matter for one who had climbed so many in prospecting for fruit.

“There is no end of the water,” he said, on returning. “The Swamp is flooded and the new lake extends far out of sight.”

“There is then nothing to do,” said Koree, “but to cross it. So let us spread out, and each hunt for a shallow place.”

“Or,” said Oko, “we could go back and give up the war. If the country is flooded everything beyond is destroyed, and we will make nothing by conquering the Lali, who have no doubt been washed out with all their provisions.”

“There is plenty of fruit beyond,” said Cocoanut-Scooper, “I observed that before coming down from the palm. We shall have a prosperous march if we only get over this water.”

The great flood, however, rolled, like Jordan, between them and the promised land; and no power, human or apian, had yet crossed such a stream.

A few limbs and trunks of trees were floating in the water, which suggested an idea to Koree.

“If we could each get on one of these pieces of floating wood,” he said, “we might get over the water; for the wind is driving them in that direction.”

“Good,” said Pounder, “and I will be the first to try it. I can handle a wild beast or an alligator, and so need not fear a log.”

So he rushed into the water and seized the trunk of a dead tree floating near, and was soon astride it drifting toward the other shore.

Others followed his example, and soon the river was full of warriors, each trying to mount a log and sail across the lake. Some of the limbs, however, were too small to bear their weight, and had to be abandoned. Others were of awkward shape and would not remain long in the same position, and so could not be controlled. Several, however, mounted successfully, and expected soon to reach the opposite shore. Pounder was in the lead, and beckoned the rest to follow him.

But there were not logs enough to supply all, so that not many followed him, and some began to disparage this means of crossing.

“Come on,” cried Pounder. “If you are afraid of the water, how do you expect to meet the enemy?”

“Come back,” replied Koree, “till we can all provide ourselves with logs, or else find other means of crossing.”

“I will not come back,” he said; “you are cowards, and when I get on the other side I will”—

Just then his log turned, and the great Pounder was seen with his feet in the air, kicking at the sun. Down he went head first into the water and out of sight. Soon, however, he reappeared, and after spitting out a mouthful of water, and shaking his locks, tried to regain his log. But he could not raise himself for awhile, and when at last he succeeded in remounting the log it turned again and buried him a second time out of sight.

“I would rather have hold of an alligator than of this thing,” he said, as he came up spitting and shivering.

Finding, however, that he could not mount the log securely, he abandoned it, and swam back to the shore; and all the rest who had not been thrown from their logs followed his example, lest they should meet a like disaster.

But the experiment was not lost, and the fruitless attempt to cross in this way suggested several improvements in navigation.

“Some logs float better than others,” observed Koree; and there was a long discussion about how to trim and hew them so as to make them hold a man. Many experiments were made. They used their stone wedges and bear’s teeth to hollow them into shape. This work continued for days, and as a result of their consultations and efforts, a crude canoe, or boat was formed, but not till after many failures to make it hold its contents. The first success was accomplished by Duco who managed,[131] after many dangers, to cross the lake in a vessel of his own construction.

There was now an ambition in every one to construct a boat, and they almost forgot the war in their enthusiasm for this new industry. The art of ship-building was thus begun, and a navy put in process of construction.

“We can never at this rate,” said Koree, “construct boats enough to cross this water. We have already toiled many days and only one man has yet crossed and returned.”

“Even if we could get our boats ready,” replied Pounder, “we could not rely on them to carry us safely across. Duco waited long for a good wind, and when it came it blowed him in many directions before landing him on the opposite shore. If we entered such vessels, we would be scattered and lost.”

Koree at this moment observed that several of the logs had floated together, and were being driven about in a cluster. The boys were amusing themselves by jumping from one to another, and all were being carried along by the flood.

“If we could fasten those logs together,” he said, “they would hold many of us, and by making several such collections we could all get across.”

This was a new idea which was immediately acted upon by the Ammi. It did not take our early ancestors long to adopt a suggestion or introduce an improvement. From the thought to the act was only a step, and, though most steps were failures, they made so many that occasionally they achieved a success.

“Collect all the logs,” he said, “and get willows and bark to fasten them together.”

They were, therefore, soon busy collecting the logs that were in the water, and rolling others from the land with their clubs, which they used as levers, thus learning incidentally an important mechanical principle. With their hatchets of flint they chopped off branches, shaped the timber into the desired form, and even felled trees for their bark or trunks. It was obvious that a raft would soon be constructed and set afloat.

They had shortly before built in a similar manner a small bridge near their dwellings to enable them to cross to a dry point in the Swamp; and, seeing a flood carry it away, (when it floated on the water), they were not wholly unprepared to see this new raft also float.

“If our bridge floated away, this also will do so,” replied another; and they thenceforth called it the “floating bridge.”

The raft was soon finished, and a large number of men and women at once rushed upon it, so many, indeed, that it began to sink.

This was looked upon as a failure, and the disappointment of the whole human race was no less than when Fulton’s first steamer failed to move.

“It floated,” replied Duco, “until we all got upon it. If some would get off it would float again.”

“Let us build more rafts,” interposed Koree, “and in several of them we can all cross.”

“Instead of this,” said Abroo, the Family-man, “let part of our hosts cross at once, when this structure can be brought back for the others to cross. I and my party will cross first.”

This was agreed to, except that, instead of Abroo and his clan, Duco was chosen to take charge of the first load.

The next difficulty was in getting the raft started. It lay motionless with its load.

“Let us push the thing with our clubs,” said Duco, at which all applied themselves vigorously.

The raft was easily moved in this way, and continued to go as long as they could reach bottom; but in deep water it stood still, or floated at the mercy of the waves. Pounder tried to move it by sitting on one log and pushing with his feet against another. Others beat the water, which had a little effect. Duco then discovered that by pushing in the opposite direction against the water they could make it move; and soon they were paddling in the modern fashion. During much of the way the water was shallow enough to permit them to use their[135] clubs as poles, or, to get out and push; so that they were soon far out from land and going in the right direction.

They would now have reached the opposite shore but for Pounder, who kept pushing in the way just described thinking he was forcing along the raft. By reason of his vigorous efforts he snapped the bands which held the logs together. The raft broke in pieces and he was the first to fall through into the water. He went down between the logs which he was pushing apart. Others fell into the water with him, but most remained on one part or other of the raft; for it broke into nearly equal parts. Pounder floundered awhile in the water; but, being accustomed to that, through his previous plunges from the log, he soon got hold of one of the rafts and lifted himself out of the water.

“These things can’t be depended on,” he said, as he regained his place on board.

They had now two rafts instead of one, and they pushed and paddled on each. Pounder, instead of sitting on one log and pushing against another, next took a seat on one log and pushed with his feet against a knot on the same log, and believed he was rendering the principal aid in propelling the raft.

It was easier to proceed with two small rafts than one large one, and accordingly both were soon landed on the opposite shore, but not till several of the passengers had fallen overboard and the craft had been badly damaged.

This was the first water voyage made by the human race. After repairing their vessels they returned and brought over the remaining hosts, but not without similar[136] mishaps. Gimbo, the grandfather of Sosee, fell, with others, into the water, and was nearly drowned. Only by standing on tiptoes could he keep his head above water until he was rescued, when he made the following observation:

“The water is the only place where it is better to walk on two feet than on four.”

Having now crossed the lake it was proposed by Oko that they keep the rafts. “We spent too much work on them,” he said, “to throw them away.”

“We may want them when we return,” interposed Duco; “so let us fasten them where we can find them.”

“And let us leave somebody here to watch them,” said Oko, apprehensive lest some of their property should be lost.

Like the ships of the Greeks on the coast of Troy these rafts were, accordingly, made fast, so that they should be ready for the return voyage of the warriors at the close of the war.

“I fear this expedition will end in disaster,” said Gimbo; “our falling into the water is a bad sign.”

“I think so to,” added Pounder, recalling his duckings; “but before it ends I shall have a fight with the Apes, and smash some of their jaws.”

“What looks to me worst,” said another, “is, that when I was sharpening my flint this morning, the Fire-monster suddenly appeared to me, starting up out of the flint and immediately disappearing again.”

“I saw the same thing,” added another, “when Pounder struck me in the eye. Fire flew in all directions and then disappeared.”

One of the scouts now returned breathless announcing that they could see the Lali in the distance.

“Let me reconnoiter,” said Koree, who advanced rapidly to the farther edge of the swamp, from which, indeed, the Apes could be distinctly seen.

These were running up and down the trees, apparently gathering fruit, and chasing one another over the plains without any apparent purpose except sport. But men never knew the deep designs of Monkeys.

“Where is Sosee, I wonder?” asked Koree, who was too much interested in the object of his love to attend closely to the requirements of war. He did not observe that at that moment a great ape was stealthily approaching him from one side.

For the Apes had out their pickets as well as the men, owing to apprehensions of an attack; while others were scattered through the Swamp hunting food.

After a little waiting and looking he thought he descried Sosee in the distance walking with a handsome ape who was exceedingly attentive to her.

Jealousy now succeeded to prudence, and his rage would have at once carried him alone into the ranks of the enemy to capture her (and be captured instead), but, another incident prevented him from accomplishing this disaster.

“I will have her at once,” he said, “and scatter the brains of that monkey attendant over any one who opposes me.”

At this instant the ape who was watching him ran up and dealt him a powerful blow, knocking his resolution, his jealousy and his love out of him for a while.

Koree, recovering his senses, now transferred his rage to this new quarter, and, following it up with blows, soon brought to the ground his assailant.

This was witnessed by other scouts of the Lali who ran to the rescue of their companion, and also by some scouts[139] of the Ammi who closed on the combatants, so that an immediate fight was threatened between the pickets of the two forces.

This encounter, all unpremeditated, nearly defeated the schemes of both parties. It destroyed the hope of secrecy on the part of the Ammi, who thought to take the Lali by surprise; and destroyed the hope of ambush on the part of the Lali who meant to entrap the approaching enemy in the Swamp. Each party, moreover, being ignorant of the force by which it was attacked, and fearing that it might be larger than its own, shrank from fight.

As soon, therefore, as they got released from each other, they flew apart, as if they had been fighting to escape, and not to conquer. Both being afraid, and not daring to seem so, they affected to despise each other, and so, showing their teeth and grinning a defiance, they went in opposite directions, each hoping the other would take the encounter for a chance meeting of strange apes hunting for food, and not a skirmish between the advance guards of mighty hosts prepared for battle.

It was too late, however. Both powers were now apprised of each others’ designs, and both immediately put themselves in readiness for action.

Koree was much blamed by the Ammi for his rashness in precipitating this encounter.

“It was your love,” said Abroo, “which brought us here to fight, and it is your love which will now defeat us. O that love would take sense along with it when it goes either to woo a woman or fight a battle.”

“But it generally turns to foolishness before it accomplishes anything,” added Cocoanut-Scooper.

“And were there not a fool also on the other side it would never succeed at all,” said Oko.

“Koree’s case,” added a fourth, “makes more trouble for others than pleasure for himself.”

“For his falling in love once,” said Pounder, “I fell in the water twice.”

And so they went on reproaching poor Koree for having such a strong love that it would not let them rest, and such a foolish one that it would not let them fight.

Koree had nothing to say, but being himself most convinced of his own foolishness, was angry that others agreed with him, and so simply changed the subject.

“Be ready to fight at once,” he said, “as we may be attacked before we have time to decide whether we will fight or not. Between the lake and the Apes we have nothing left but to triumph.”

“It is either to be killed by the Apes or drowned in the water,” said Oko, “and I don’t like either.”

“We’ll kill some apes before we are killed ourselves,” answered Pounder; “at least, I will.”

“That being so,” said Koree, who turned every objection into a new device, “we will fight them by stealth, creeping upon them by night, or enticing them into the woods.”

“Let us rather,” said Duco, “attack them openly, and all at once; though we are less numerous we are armed, and have more skill than they.”

“I think,” said Gimbo, “that the Apes will triumph; they walk on all fours, and people can fight better with four feet than with two; besides, it is not right to—”

It was resolved at last, as they could neither retreat nor stand still, to go forward; and they determined to await an opportunity to make an assault.

And now dread Terror brooded over the hosts of men, causing hearts to flutter and visions of death to rush on[142] the soul. Night and Blood and Pain visited many in dreams, while to some Glory appeared, walking over a vanquished foe. As Koree slept he thought he saw Sosee coming to him in beauty with a branch of evergreen oak, and promise that he should rule over a new race, while she should sit by his side as queen to receive the admiration of all men.

The Apes also quaked, and the convulsions which had just thrown up the Alps were trifling compared with the tremors that shook the breasts of the embattled hosts that night. The morrow was to witness a conflict that would decide whether the human race was to remain on earth or go out of history in its infancy.

Aurora now appeared in the east starting the sleepers from their dreams, and advanced so bright that the terrified Ammi thought the Fire-monster had seized the sky, and was spreading his wings over the whole world, portending death to mortals. First she tinted the new-born Alps with gold, then chased the mists from the valleys, and at last spread the whole earth with day. The courage of the hosts now returned, which had left them during the reign of the night-monsters in their dreams.

With the coming of the light the Ammi marched boldly up to the Lali, while the latter, thrown first into confusion, ran about in a panic, and then, gathering themselves into a body, offered defiance to the intruders.

As when a storm, rushing from the north, suddenly strikes the sea, rolling the waves in mountain ridges along the main, which again, breaking, rush back and fall like cliffs into the deep, stirring the great cauldron of waters to its bottom, and then spread out again into a[144] calm, so the Apes, mightily stirred at the approach of stern War, and driven by their fears, rushed hither and thither over the plain, mounting the trees and scattering to places of safety, and then, as the storm of terror passed on its way regained composure and settled down on the field of battle ready for action.

First advanced from the ranks of the Ammi the mighty Pounder, impatient for battle, and, surveying the plain which lay between the Men and the Apes, he grinned a challenge to the whole Lali.

Him seeing from afar the mighty Scratch-for-Fleas, starting up from the hosts of the Lali and shaking himself, (at which the earth trembled as when Jupiter shook Olympus with a nod), advanced to him, saying:

“For what purpose come you to the shores of the Lali? Have the cocoanuts failed beyond the Swamp, or do you come for our women? We will defend our own, be they cocoanuts or girls. Go back, or taste the wrath of the Monkeys.”

Him answering with a grin, the fierce Pounder showed his teeth. His great lips parted, like the swinging gates of Babylon, bringing to view huge rows of marble-like columns that lined, like palisades, a deep, dark gorge.

A like mouth opened on the other side; and Scratch-for-Fleas, looking now to the east and now to the west, advanced, first on four feet and then on two. Next he moved sidewise, and, at last, for a moment, stood still, moving however in contemplation his great features, which, following his thoughts, changed fast in shape and color like clouds in a mountain storm.

“Do you come for the maiden of Ilo?” he said. “You will return without her. Give back your stolen fruits and women, and we may make peace before war begins.”

Pounder thereupon, without answering, rushed for Scratch-for-Fleas, being better fitted for war than for diplomacy.

Scratch-for-Fleas, fearing the mighty assault, retreated to the hosts of the Lali, unwilling to fight so great a champion; and thereupon a loud shout went up from the Ammi at their bloodless victory. Pounder, however, was disappointed, for he loved fighting better than conquering.

Then the nimble-shanked Nut-picker, he who had been reared on the slopes of Wildcat Mountain, went out from the hosts of the Lali bearing a cocoanut in his hand.

Him seeing, the avaricious Oko, not knowing whether it was a weapon or a truce-signal, went forth to meet, saying, “Do you mean war or cocoanuts? If you mean cocoanuts, produce enough and we may give up the fight.”

Then the nimble-shanked Nut-picker, true-aiming, threw and struck him, and the cocoanut rolled to the ground on one side, and Oko on the other. Picking up himself and then the cocoanut, Oko thereupon retired to the ranks of the Ammi bearing with him his defeat and his booty.

War was now declared and begun, and the two parties, hitherto friends, or indifferent to each other, became enemies. So great a difference does so slight a change produce.

Then, according to the legends of the Ammi, the great spirit of Shoozoo, looking out from the heavens at the combatants, and fearing that his worshippers might be destroyed, called a council of the gods. Simlee, his wife, Queen of Heaven, appeared, leaving her mists, and the great winged Alligator came up out of the Swamp, dripping with the flood, and the Fire-god left his place in the sky, and the Rainbow folded up his rays, and the Wind left the earth and sea, (so that there was a season of calms), and they all met in the sky to take counsel on the events that were about to transpire on earth.

“Dire war,” said Shoozoo, “is hovering over the world, and, unless it is averted, neither Men nor Apes nor earth will long survive. Only recently I saw the world mount up toward the sky, and to-day it stands on tip-toe trying to reach the heavens; for the Alps have not yet gone down. The great Swamp left its bed to march over dry ground, and has not yet gone back. The noise of the earthquake has hardly yet subsided, but still reverberates in distant thunders; and, should war yet rage, things will be so mixed up that nothing will remain for earth or sky that is certain for either.”

“I will arise as a mist,” said Simlee, “and, passing between the two armies, prevent their collision by destroying their sight.”

“The Fire-god will soon scatter the mists,” said Night, “so that they can fight in clear day. Let me rather settle down upon them, through whom none can see; and, though it be but noon, I will wipe out their day.”

And wrapping herself in thick clouds she started for the earth to cover the battle-field with impenetrable shadows.

“Let me rather,” said the great Alligator, “empty the Swamp on them again, and overwhelm them with a second flood.”

“They have made boats,” said the Wind, “and now defy the waters. Let me rather start the air against them. I will give it wings to beat their faces and call in Thunder to frighten them and Rain to blind them, and will so mix heaven and earth and sea together against them that they cannot proceed.”

“There is nothing,” said Shoozoo, “that will avail, but to assuage their wrath, which crosses streams and night and outlasts weather. An interruption to-day prolongs the war, but does not end it. Let us not, by impeding them, add to their rage against each other and their anger against us. For I fear that men will one day mount to heaven and destroy the Gods.”

This advice they consented to follow, not, however, because any of them wanted to, but because they could not agree among themselves what to do.

It was accordingly decided that the deities, operating all together, should descend to the combatants to work on their minds; and so, wrapping themselves in clouds, and mists, and rain, and shadow, and light, which were all mistaken by Mortals for forms of the weather, they entered the battle with both Men and Apes, and worked for peace and a mitigation of the horrors of war.

But when Men and Gods are thus at variance, the Gods fail; and the council of heaven having broken up, the war of earth went on.

First Koree, unmindful of the counsel of the skies, moved forward, and, fearing neither Gods nor Monkeys, sought to begin the battle.

He stood in the plain between the two armies, like an oak in an open field between two forests. Breathing defiance to the Lali, he called out:

“Who dares to meet me of all your hosts, and ward off death from his brow when I discharge this dart, the swift avenger of my wrong?”

Him seeing, and not fearing, the great Tree-climber of the mountains ran to meet, he who had often pulled the tails of cats, and grinned at larger beasts. Stopping often, and then starting again, like a great river that now rushes with violence, and then stops and whirls in an eddy, (showing commotion in its stop as in its onward course), he, seeming irresolute, plunged at last at Koree, having eluded his missiles, and seized him with hands and teeth. Hair and blood flew from Koree, who in turn sent a blow to Tree-climber’s ribs, which loosed his ribs and no less his fingers and teeth from Koree’s flesh; and the great warriors, bleeding and aching, flew apart. They stood, frowning like two mountain peaks about to fall with a crash upon each other, but were stayed in their rage by a return of Fear, the destroyer of battles. Both having enough, and being uncertain what it would be to get more, went back, one to the west like the sun, and the other to the east like a shadow; and there was a lull in the storm.

Then Kimpoo, the skunk-scented, rising among the Lali, went forth, breathing war from his extended nostrils, and, scratching first his thigh and then his ribs, said in defiant tones:

So saying he threw a cocoanut which grazed the ear of Duco, calling forth a little blood and a big howl, and then passed on and struck the stomach of Pounder, producing only a grunt.

Then High-tail, the Wood-pecker hunter, ran forth, he who knew all the holes in Possum Grove, and smelt at many and was sad. Aiming at Kimpoo a marrow bone, he threw it with such force, that, whistling through the air, it was heard but not seen. It entered his head where a flea had left a bite at early dawn; and as the bone went in his soul went out. Down he fell with a crash, as when a mountain fir is broken in the storm.

Then Ilko, a friend of the slain ape and lover of huckle berries, rushed forth to avenge his death, and, aiming a stone at the head of High-tail, threw it with such precision that death entered where he struck, and the losses between the two forces were equal.

Then seeing that Death was to be the companion of this War, and uncertain which army would survive, Koree invoked the aid of Shoozoo.

“Great spirit of the skies and Swamp, God and Alligator,” he said, “teach us to conquer on this field or to run away in time. May our arms be stronger than the enemy, or our feet swifter than Death.”

And then rushing out he called on any of the Lali to come forth to meet him in battle, and particularly Ilo, the robber of his pleasures.

But Ilo was sitting afar off with Sosee, guarding her against escape and the seductions of Oboo his rival, and he heard not the challenge to battle.

But Owl-catcher heard, and, fired with anger and a desire for glory, went forth to meet him. On all fours he went, looking up at times as he ran and rising on his feet to survey the field.

Koree, advancing, threw a sharpened flint at him, aiming at where the hair is parted on the brow, and there it entered. The distant Alps disappeared from the eyes of Owl-catcher, and, as all things faded from his sight, he knew not whether the world or a monkey was collapsing.

Now Ilo, hearing that he was challenged, came to the fight; but not willingly. Sosee had demanded that he play not the coward; for love cannot follow the timorous. But whether she deeply designed that he should die or be victor, none could fathom. He came to the front and met the proud Koree who said:

“I have a plentiful supply of death for the Lali, and for you I will send it on this bone;” and he discharged[152] a split marrow-bone at his breast. It was one that Sosee had sharpened while they talked together of love and acted out their conversation, and she had graved on it, with a bear’s tooth, the wing of a dragon fly.

This marrow-bone pierced the flesh of Ilo, but not his love-tickled heart; and he ran away screaming and bleeding, not wishing to die while in the joys of his first love.

He sought out Sosee in the distance, who showered her compassion, if not her affection, upon him; and she drew the bone from his breast, when, seeing it was the weapon of Koree which her own hands had fashioned, she was thrown into consternation.

“Is my lover fighting my lover?” she asked, “and do I make the weapons that slay them?” and she rushed to the scene of battle and came between the lines.

At the sight of Sosee a shout arose from the Ammi, who thought that she had escaped, or else that the Lali, fearing their defeat, were surrendering her. Koree ran to meet her, forgetful that the battle was raging, when, being about to grasp her in his arms, he was struck by a cocoanut in the ear, which had been thrown by Tree-jumper, an ape from the Bamboo plains, who had started in her pursuit. Koree fell to the ground, stunned by the stroke of the ape and the sight of his beloved, for the double blow on his eye and ear exhausted him, being already weary from strife. But he fell unhurt, and was picked up by friends and carried to a place of safety.

Sosee, however, was seized by Tree-jumper, and taken back to the Lali, who placed her far from the front, where she was safe from both death and rescue.

Now the battle raged on all sides. Not one but many went forth from each army, and were engaged in groups fighting hand to hand, or throwing missiles. The sudden appearance of Sosee, which revived the hopes of the Ammi, who thought the girl and the end of the war were both within their grasp, increased their fury when they saw her followed by a captor, and a general rush was made to take the field and the girl by storm.

First Pounder entered the combat, and was met by an ape from the north country. This ape was descended from a long line of heroes; Sookaloo was his father, who had fought bumble-bees in the meadows about the great springs, and there the bones of his kindred repose. This ape, advancing to meet Pounder, drew the battle toward him. Both clenched and opened their jaws, and soon both were in each other’s arms and teeth. Anger and strength met in Pounder, and were united for the death of his antagonist. But this was delayed awhile, and[154] struggles, growls and blood were yielded instead. Then weakness followed, and at last darkness gathered about the eyes of the ape; his thoughts took flight, and quiet settled over him even in battle.

Striding over his body Pounder now rushed on to new conquests, impatient for more strife. A great gorilla-like monster next met him, approaching from afar. With thoughts of death in his eye, he came walking on his hands, swinging his great body between them, like a huge kettle between two posts. He appeared to be walking and sitting at once.

“Come you to bring new honor to these arms?” said Pounder. “I will soon bear your death about me as a trophy, and those that I send out of the world will not be lonely beyond the Swamp.”

As when Day and Night meet at dawn, and, in hot contest redden the whole sky with blood, and, Night being slain, Day moves on over the sky in undisputed and undivided sway, so these mighty heroes met, and in the battle the ape was overcome and sank from the contest, while Pounder, rising like the sun from the death of Night, marched on victorious over the scene, and was lord of the field.

On again rushed Pounder, like Hector at Troy; and the Apes, seeing their warriors fall at his strokes, feared to engage him in single combat.

“Let us attack him together,” they said; and two great apes stood up to meet him, like twin mountain peaks approached by a storm. One met his fist with his eye and saw no more that day; the other seized his arm[155] and in that grasp laid hold of Death, whom none survive; and as he fell the dull earth reëchoed the crash to the mountains, which he alone did not hear.

Terror now took hold of all that beheld the mighty Pounder, and they fled from his advance as peasants working in a field flee from an approaching flood, some to be overtaken and destroyed, and others to escape to a safe place in the highlands. Pounder now chased, instead of fought, the Apes, hunting for a foe with whom to measure his strength and with difficulty finding one.

At last Ilo, recovering from his wound, but not his rage, rushed again to the field, (impelled also by Sosee), and, seeing the advance of Pounder, which drove the Apes before him, met him with a stone, (which reaches further than an ape’s arm). Forth into the air, like Iris from the command of Jove, rushed this messenger of wrath, and, singing a battle cry as it went, it struck Pounder in the breast; when out went his breath and up went his feet—but only for awhile. Pounder arose again, but, being unable to fight, was carried back by his comrades; and again the fight went on without him, to his great disappointment.

The Apes, encouraged by the arrest of the flood of death, now returned to the field, and everywhere were single fights. Stones, cocoanuts, gourds and bones flew through the air. Cries and groans mingled with growls, and which was man and which was monkey could not be discerned in the battle.

Finger-at-his-nose, an ape from the shores lying to the south, where his ancestors fished for crabs with their tails,[156] and made mighty grimaces while waiting for a bite, scraped the face of Stretch-mouth with a shell, and was put to flight with a club in hands of Abroo; and, as he ran a shower of stones followed him, and he thought the crabs of all the Swamp were pulling at him.

Then High-climber, who was quick to look around and unfriendly to mosquitos, advanced from among the Apes with a cocoanut in his hand. This cocoanut he had pulled in a dense grove at sunset and hid at the foot of a palm, where a buzzard was feeding on an aurochs. The buzzard dug it up and carried it to a mountain crag, where Imko, finding it, brought it to the camp of the Lali. There High-climber, seeing it, again took possession of it and slew Imko the supposed thief. With this cocoanut, High-climber, aiming at the head of Frog-catcher, struck him where the nose separates the eyes, like the mountains of Caucasus between two great seas. Frog-catcher fell and one less Ammi was left to propagate the new race.

Then Watch-the-Girls, furious with rage, rushed forth, and, with a sharp stone and loud shout, mixed in the fight. Ape after ape fell before her, wounded or scared. Like a she-wolf tearing the fold she ran about dealing destruction, while the timid flock fled on all sides, or gathered in groups too frightened to flee. One, Bushy-face thought to resist her, and, turning, aimed a dart at her bright eye. But, too dazzled or too terrified to aim, he missed his mark, when, from the same eye, she sent a dart of defiance and from her hand a stone. Both struck the eye which aimed the first blow, and back went retribution[157] on the wrong intended. Down sank Bushy-face in darkness, and away went all things from his view. To the world the monkey was no more, and to the monkey the world was no more; and which was destroyed has never been settled between them.

Then off in the distance was heard a great chorus of screams, while a rush of all the Apes to that quarter drew the battle with it. The girls, who had been led to the war by Watch-the-Girls, then thought to enter the fight. They had been restrained by their leader; but now, impetuous, they rushed against the enemy; whom seeing, the salacious Apes, enamoured of the daughters of Men, and forgetting their anger in their lust, gave up the battle for a rape, and rushed upon the girls to make them prisoners. The girls, scorning to be carried away instead of attacked, (having come to fight and not to be wooed), struggled hard with their captors, but more from pride than desire.

Then all the Ammi, seeing that their girls were about to be taken, transferred the war to that quarter, and fought for their own, instead of against the enemy. Inspired by jealousy as well as rage, the battle now waxed fiercer, as when to a raging fire is added the wind, and the conflagration spreads into a forest. Death moved about rapidly over the field, visiting now a man and now an ape, and calling him to the Walhalla beyond the Swamp; and the plain was scattered with his victims.

Oboo, hearing there was a fight for girls, now came forward to take part. He had till now sulked in the rear, because of Ilo’s good fortune in possessing Sosee. Defeated in love, and still smarting from his wounds, he had refused, like Achilles, to fight, and, nursing his wrath afar off, desired the defeat of the Lali. He had long insisted that Sosee should be restored to the Ammi, and the war ended. But, as others continued it, he persisted in his absence, even when the Lali were in danger of rout and their possessions of loss. Many had fallen on account of his inaction. Oft did the chiefs approach him to assuage his wrath. But the volcanic fires in his breast refused to be cooled, and awaited their time to burst out and destroy his rivals. An ape will not waste himself on an enemy when he has a rival for his anger.

But hearing that there was to be a capture of girls, his anger melted into lust, and he relented. What neither the North Wind nor the Rain could do the warmth[159] within him sufficed to accomplish—it moved his mighty will. For dread War, stalking over the land and breathing his hot breath in his face, had failed to arouse him. Mightier Reason, borne on the tongue of Pity, could not move him. Even Glory had no allurements to draw him from his retreat. But Beauty, which now visited him in fancies, tickled him into action; and, like the needle following the invisible pole, he went, strongly impelled, to the scene of battle, where to his thoughts a field was pictured with delights.

Rumor went abroad, and everywhere proclaimed to the female Apes that the great Oboo was coming to battle, and many hearts beat at the prospect of beholding him. Young women and maidens came to see, nor did the old stay away. Many who had an interest in him past, present or future, sought to look on; and those who could not be moved by love came from curiosity.

With majestic step their hero advanced. Not as the common warrior comes came he forth. Slowly like the Morning, he advanced to the eyes of a wondering world. A female ape had parted his locks in the morning and picked the burrs from his shaggy limbs; and, as he stood out against the sky, his form was a monument of beauty to both the women and himself.

Looking to one side and then to the other, (not to reconnoitre, but to receive the admiration of the females) he reflected, as he shook his slender legs, that they who now beheld him with solicitude would receive him back with gratitude. Victory seemed assured in his bearing, and, like the sun at noon, he dazzled the hosts with his splendor.

Such was the appearance of the mighty Oboo on entering the field; and as he advanced the eastern zephyrs moved through his louse-less locks, and his brow, like the forest-crowned head of Mt. Ida, seemed glorified.

Him seeing from afar the great Boomboo, calling all the Gods to his aid, ran forth to meet. “O Shoozoo,” he cried, “lend me all the heavens with their fires and loud thunders to match this terror of the plains, the wrath-inflamed fighter of men and lover of women; and to-night I will devote to you a live dragon fly caught where the thistles of the Swamp do bloom and the bats are sleeping.”

So saying he seized a big water-melon, such as two men of our day could not lift, and he raised it in mid air. It was a melon which had grown on the sandy banks of Alligator Swamp; three generations had eaten fruit from that spot, and cast the seeds along the wide-reaching shore. This great water-melon the mighty Boomboo smashed on the head of Oboo. For, throwing it with great force, he sent it heavily through the air, as when a huge rock is thrown convulsively from a volcano. A great flying terror it went, casting a moving shadow over the earth; and it went not in vain; but, descending from its flight, it struck the well-picked head of Oboo, and dreadful was the sound of the thud.

Bursting with a quake, as when the earth opens, it was scattered in countless pieces, never to be again united. Pulp and rind and seeds were splattered over his brow and well-smoothed locks, and the juice ran down over his face, and covered his hairy chest, and flowed from his[161] limbs to the ground. Dripping and sticky the proud Oboo, like a half-drowned rat crawling out of a well, sneaked away, unfit to be seen, and would no longer match his prowess against the Ammi in battle.

Inextinguishable laughter arose among the men; while even among the Lali there was merriment. The females were most amused at the seed-besplattered lover; and Ilo, glad in his heart at his inglorious retreat, said with contempt:

“Go back to the women and get dried up; you were made not for war, but for love.”

Like a bubble blown by a boy, which swells bigger and bigger, until the sky and mountains are reflected in it, and then, at the moment of its greatest bulk, when it seems to carry the whole world, bursts and settles into a little suds, so the swelling Oboo, who matched the sun in its splendor when he came to battle, dwindled to a sop as he returned.

Meanwhile the girls who had been drawn into the battle, and for whom Oboo had left his retreat, fought so fiercely that none of them were captured, but many of their assailants were slain or left wounded on the field.

And now all the Lali retreated from the victorious Ammi, being demoralized by the victory of the girls and the discomfiture of Oboo, while the Ammi prepared to move with all their force on the Lali and to end the war that day.

But Night settled down on the contending armies, and the wheels of history stopped awhile.

Sleep came not to the Ammi that night, but instead Pestilence settled down upon them. The water of the Swamp, stirred by the recent floods, and the strange fruits which they had eaten since leaving home, had brought Colic to the camp, and, like Dreams, it visited the couches of the heroes, and rolled them about in aches and pains. Night slackened its pace and dwelt long among them, covering with darkness their pain; and, as they ran about holding their stomachs and looking for sweet relief, which came not, the Lali, who faintly discerned their movements in the moonlight, thought they were making preparations for battle, and so they fled, lest disaster should follow on their defeat of the day before. Thus did the Lali run away from the Belly-ache.

And when Aurora, closing the gates of the world on Night, advanced, announcing with freshened breath the Day, and her golden train fell in rich drapery over the eastern sky, the Ammi were seen lying about in groups,[164] doubled up and griping, each caring not for glorious victory but for peace within. Koree forgot his beloved Sosee, and Pounder lay in a big heap, caring neither for battle nor country.

Gimbo walking about on all fours administered relief, being physician as well as priest.

“There is nothing so good for colic,” he said, “as to pound the stomach;” and, taking a long-necked pumpkin, he gave each a blow on the spot where the pain was felt. This caused the patient to give a jerk and a howl.

“That is good;” said Gimbo, “it is the colic jumping out of you;” and in very bad cases he repeated the blow.

“It is well,” he added, “to keep your stomachs turned toward the Swamp; the colic always goes out on that side, owing to the influence of the Alligator.”

He also applied the wing of a dragon fly to those who had not yet contracted the complaint, with a view to keep it away.

“When the colic sees this sign of Shoozoo,” he said, “it is afraid to come near you.”

There were no hostilities that day, the Lali being kept back by fear and the Ammi by colic.

On the morning following, when Pain and Fear had fled from both camps, the combatants were far apart. The Lali had retreated either for safety or preparations, and the Ammi had the field, but were without an enemy either to fight or treat with for peace.

Anxiety now took the place of colic in their breasts, and uncertainty about what the Lali were devising made them hesitate about their own course.

“I have long noticed,” said Gimbo, “that it is getting colder. Walking on four feet I learn things sooner than others. I used to walk without discomfort to my hands. But now the ground is so cold that I can hardly stand it with either feet or hands. I must get up a tree to keep warm, or else go into a hole.”

Others had observed the same change. In fact it was the sudden cold, coming the night before, that helped bring on the colic just mentioned. It disturbed the temperature of the body, and the first inconvenience from sudden changes of climate was felt by mankind.

Nor was this a small matter. The first Glacial Period had set in. That great catastrophe which, at the end of the Tertiary Age, covered the northern hemisphere with mountains of ice, burying the earth out of sight, and destroying all life, was beginning to make itself felt.

Farther to the north, (as they heard), the progress of the cold was well under way, but now its influence first reached the Ammi.

“What is that?” asked several at once, directing their attention to the sky.

A snow storm had come. It was the first snow that had fallen in those regions, and was a stranger to both Men and Apes.

“It’s the clouds coming down from the sky,” said one; “they have broken in pieces and are falling.”

“It is blossoms from the trees in heaven,” said Koree, who had grown sentimental from long thinking about[166] Sosee; “Shoozoo is shaking them down as he runs through the forests after owls.”

“I think it is dragon flies,” said Gimbo, who observed the form of the flakes. “There is here the short-beam and the long-beam. Surely Shoozoo is coming to the earth, and we ought to be very devout.”

Among the Lali the snow produced still greater consternation. Some said it was the white form of Simlee, the wife of Shoozoo, who was coming to the Apes; and all agreed that it came on account of the war between the Apes and the Men. In as much as a snow-flake, when examined, was seen to turn to water, a priest of the Lali remarked that it was going back to Shoozoo, the great reservoir, or Swamp, into which all things at last return.

Suddenly there was a tremendous rush of arctic animals over both camps, and all the country, as far as the eye could reach, was alive with them. They came from the north where the heavy snows had started a migration southward. Aurochs, reindeer, Irish elk and other kinds now extinct, were in the herds. They rushed pell-mell before the snows, tramping down everything in their way, and falling over one another, like a stampede of buffaloes or wild horses. Many were trampled to death or else left maimed in their trail. Mingled among them were lions, leopards and other savage beasts, which followed them for food, or were also migrating to a warmer climate; so that there was a slaughter of many kinds in the herds. It seemed to the Ammi as if all the beasts had gone to war, as well as the Men and Apes, and were[167] marching in great armies and fighting constant battles.

“The Sky and the North are both pouring out their forces upon us,” said Abroo.

“Let us catch them, and keep them for food,” said Oko, who had been trying to tame a calf of the Urus which he had captured, thus beginning the work of domestication, which the descendants of the Ammi have continued till now.

“It is better to let them go,” said Koree, who picked up the clubs and missiles which they had scattered; “we ought to be glad to be rid of them.”

For some of the Ammi had been trampled to death in the stampede, so that this incursion of cattle upon them was nearly as destructive as the war.

After the herds had gone by, they were seen to spread out over the plains in the direction from which the Ammi had come to the seat of war. There they found grass and were leisurely grazing.

“It looks,” said Abroo, “as if they had come to stay, so that when we return from the war they will dispute the possession of Cocoanut Hill with us.”

The snow, however, continued to fall, which, like the curse of the wandering Jew, was to give the fugitives no rest.

Meanwhile the Lali who had been worsted in the war, and whose defeat even the gallant Oboo could not avert, determined on a change of tactics. Recognizing their inferiority as combatants (being not so generally armed or so skilled in the use of arms as the Ammi), they resolved to make up in numbers what they lacked in skill; and so they sent out ambassadors and summoned all the apes from the countries beyond, shrewdly using the respite of the last few days from battle to collect allies.

Out into the forests and among the palm groves, therefore, they went, calling to the inhabitants of the trees and vines to come down, and sending their summons into the tangled thickets of the swamps. And the apes left their cocoanuts and cinnamon branches, and came up out of their fisheries, (abandoning their sports with parrots, and their fights with owls,) and hurried to the country of the Lali and the seat of war.

The Apes were far more numerous than the men, the latter being only one colony in the whole world, who were now all collected on one field of battle, whereas the Apes, though differing from one another, (being of many species besides the Man-apes,) were practically without limit (taking in all the country and all the varieties of Apes,) so that it was only a question of how wide a territory they should scour for allies, in order to bring any number to battle.

These apes, moreover, could be easily united on almost any project, as there were yet no conflicting interests to dissuade them; so that in a short time an innumerable host was assembled at the seat of war—great, small, tailless, speechless and everything from the big gorilla to the common monkey.

To add to the good fortune of the Lali, there had come also, along with the migrating cattle, several large herds of apes from the north. These, which at another time would have met the hostility of the Lali, and perhaps been slain as enemies, or as competitors for their food, were now welcomed and enlisted as allies against the Ammi.

But the Apes, though countless, were not so closely confederated as the Men. They did not live together in large numbers, and the few groups that did exist were not accustomed to act long together. In fact the Apes hardly knew one another, so that they were unconscious alike of their power and their weakness.

The forces of the two armies were, therefore, woefully unequal. On one side was a host as countless as the[170] Myrmidons, composed, indeed, of motley groups, which might prove unmanageable in war, but which had to fight in order to cohere at all, and to fight soon. On the other side was a small, but skilled and disciplined body, more homogeneous and capable of keeping to a fixed purpose. It was obvious, therefore, that if the Apes should make a sudden attack they would overwhelm and extirpate the Ammi; for then, all the hosts would take part, and, being impulsive, would fight vigorously before having time to fall to pieces as a body.

It became as important, therefore, for the Ammi to now have a delay of hostilities as it was before for the Lali. This fact, however, was not known to the Ammi themselves, who, on account of the distance between the two forces, were not aware of the reinforcements of the Lali.

“Let us proceed at once against the enemy,” said Koree, innocently inviting his own destruction. “They have retreated so far that it may take some time to find them.”

“That’s right,” said Pounder, “we should begin early so that Night may not again overtake us before victory.”

Here there was a great surprise. As they were about to march to battle, and to their own destruction, Sosee burst in upon them, followed by a strange ape, both nearly breathless from running.

Koree uttered a shout of joy, and ran to meet her. Others seeing her pursued, seized the ape that followed her, and were about to slay him when Sosee caused them to desist.

And then, without regarding the expressions of joy on the part of Koree and others over her return, she called out loudly:

This was startling to the Ammi, who believed they were on the eve of complete victory.

She informed them of the countless hosts that had joined the Lali, who expected to move immediately on the Ammi and destroy them entirely.

“If you can retreat long enough to delay the battle,” she said, “you may be saved. I heard the counsels of the Lali chiefs, and they agree that if they do not fight at once their forces can not be held together, but, being composed of different tribes of Apes, unused to discipline, will break up in confusion.”

Sosee then told of her escape, which was undertaken as the only means of saving the Ammi, and accomplished at the risk of her own life.

She had been guarded, she said, by Ilo, Oboo and another, and so could not escape but by the greatest cunning and good fortune. Ilo, however, being engaged this day in the council of war, could not watch her closely, while Oboo, having become interested in some female apes belonging to the new comers, had wandered off after them, so that she was left practically alone. Being thus at liberty she persuaded the remaining guard,—a simple ape who did not understand his business,—to accompany her in a race, when she adroitly led him to the camp of the Ammi, and so escaped.

For Koree, having now received back Sosee, did not care what became of the war, but was ready for peace at any price.

“I’m not afraid of all the Apes between here and sunrise,” he said, “and I am for fighting them. I’ll kill the big ones with the little ones.”

Others, however, more prudent, agreed with Koree, and it was decided to follow the advice of Sosee.

“Let us take everything with us,” said Oko. “We may need it when we get away.”

These words of Sosee, “I must now go back to the Lali,” caused more surprise to the Ammi than her sudden appearance among them had done.

“There is something unfathomable in that girl,” said Pounder. “We undertook this war for her, and now, when we have obtained her, she wants to go back to the enemy. I fear she has been won over to the Apes by flattery, or a new lover, and comes back as a spy. Don’t let her return.”

“If I do not go back,” she said, “all I have told you will be in vain. If the Lali, who do not yet know that I am here, should learn of my escape, they will attack you at once, suspecting that I have communicated their designs to you; and then all will be lost.”

“I do not believe her story,” said Pounder, “and I insist that we keep our ground and also keep her. Otherwise she may carry back information to the enemy.”

“I think too,” said Koree, “that we should not give up what we came for. If we go back without her our escape will not be worth the making.”

Others thought it best to let her return, so that a dispute arose and finally a quarrel. Koree, however, prevailed; and so, against her will, she was compelled to fall in line and enter the Swamp with the rest.

But though Koree gained her possession he did not gain her consent. She refused to be reconciled to him, and insisted during the retreat that she be allowed to return.

“I know,” said Koree to himself, “that she has another lover. But she will soon forget him, and I will keep her now that I have her. She will be more easily won back to me in my presence than in my absence.”

“I hate you,” she said, “and will never live with you if you do not let me go back.”

“I can escape again,” she said, “when we have saved the Ammi, and then I will return to you.”

“If it required so much time and fighting,” he replied, “to get you once, how much will it take to get you again?”

“I shall not want to come back to you, if you do not let me go; but to my mother and Orlee and the rest I will return. If you care for nothing but your love you are unworthy of mine.”

She thus saw all her unselfish sacrifices about to be defeated by a selfish lover.

The conversation of the Ammi now reverted to the probability of her story and the advisability of their further retreat.

“Let us wait,” said Abroo, after they had gone some distance into the Swamp, “till we see the result of the alliances formed by the Apes.”

“I will wait,” said Pounder, “only on condition that we return and fight them. If what the girl says is true they will soon fall out among themselves, so that even the cowardly need not fear them.”

“What is to be gained by fighting them at all,” asked Oko, “if they have nothing that we want?”

“You greedy beast!” returned Pounder, savagely; “is it nothing to vanquish the Lali? and if all the Monkeys of the forest are collected, is it nothing to whip them all at once? It is base to make this retreat; and I have a notion to smash the jaw of the fellow that proposed it.”

“This is not a retreat,” explained Abroo, calmly, “but a movement to disable the enemy by delay. We[177] shall be better able to fight when they are less able to coöperate.”

And thus the talk went on for hours, when Koree suddenly interrupted it with the question:

The disappearance of Sosee without anybody knowing it was a new puzzle to the Ammi. Was she spirited away by some supernatural power? or did she simply drop out of line into the bushes? These were among the questions asked.

“If her story be true,” observed Abroo, “she thinks more of her people than of her lover, and is a great heroine to thus sacrifice her love to save her race.”

“Whatever be the facts,” said Koree, not appreciating this kind of unselfishness, “let us search for her. If she be a spy she should not return to the enemy, and if she be a heroine she should not be lost to us.”

“In either case,” said Pounder, “you want to get her for yourself, and do not care what becomes of the war.”

“Let us first make ourselves safe,” said Abroo, “and then talk of finding her. In this great Swamp with its endless entanglement of bushes, we could not find her[179] any sooner than the Lali can find us; whereas if we save ourselves from the danger she describes, we must retreat farther at once.”

“I shall search for Sosee,” said Koree, “and will return to you only when I find her.”

So saying Koree left the rest of the Ammi and started back to find his beloved, taking several friends with him.

They were soon lost in the wilderness; but by the position of the sun they kept their steps bent in the direction of the Lali.

“There is only one course that she could take,” said he; “whether she go as a spy or to a lover, she will seek the Lali by the most direct route, and in either case I want her, and want her soon; so let us head her off.”

Swift then through the wilds they pressed back, pushing aside the bushes, wading in the marshes, jumping over fallen trees, and picking out a possible route through an almost impassable country. When they came to an open place, they reconnoitred. Now and then they met a serpent or alligator, and continually they feared more savage beasts, whose cries were heard around them.

“This is a terrible wilderness for Sosee to pass through,” observed Koree, “but if she is going to meet a rival, or betray the Ammi, I don’t know whether I want her to get through.”

“I am not sure of that,” replied Koree. “Sosee is swift of foot, and finds her way better than anyone I know.”

Soon they came upon some straggling apes, but as these differed somewhat from the Lali they paid little attention to them, thinking they were chance hunters in the thickets.

These apes, however, were soon met so frequently, and finally became so numerous, that Koree remarked:

Presently he climbed a tree, from which he looked beyond the confines of the Swamp, where he saw an innumerable swarm of apes, filling all the country about the habitations of the Lali. So many animals he had never before seen together. His worst suspicions were, therefore, confirmed.

“Sosee has, indeed, reported the truth,” he said; “such a multitude would have overwhelmed the Ammi in one attack, and left nothing remaining of the human race.”

Hurrying down, therefore, from the tree, he called on his comrades to turn back to the Ammi.

“Let us return and take precautions for our safety,” he said; “soon those apes will scatter, or kill one another off; no country can long support such a number.”

“We cannot find her in this Swamp,” replied Koree; “and, as her story of the reinforcements of the Apes is true, the rest is not incredible, so that her return to them may be necessary for our safety.”

Now, therefore, for the first time, did Koree appreciate the heroism of Sosee; and the sacrifice of her lover[181] seemed magnanimous when it was clear that it was not for another lover.

They retraced their steps, therefore, and before night were again with the main body of the Ammi, to whom they related what they had seen.

“We have not seen her,” replied Koree, “but we found her true, which is more important;” for Koree before his search had begun to doubt the faithfulness of his beloved, which he was now glad to establish, even at the expense of her possession.

As night settled down on the Ammi in the Swamp a great light appeared in the north, an object of beauty and terror to them. The sky was illumined with brilliant and changing rays, like a sunrise at midnight. The heavens seemed to be on fire, and the conflagration to be approaching the earth. It was one of those gigantic electric storms which swept over the ancient world and vied with the earthquakes, mountain upheavals, and deluges of the period, when the Earth still acted as a whole. Night and Day were apparently in conflict, mixing great fields of light with alternate streaks of darkness, and chasing each other over the whole heavens.

“The Fire-monster is sweeping down upon us, as well as the Monkeys,” answered one; “he has already seized the heavens.”

“It don’t mean any good,” said Gimbo; “Shoozoo is angry, and has sent his winged Alligator to destroy us. I will get the dragon-fly which cured us of the colic.”

Wearied, however, they soon sank to rest, and lying under an open sky, which seemed all on fire, they slept, and their dreams that night were disturbed equally by fears of the Aurora and of monkeys.

Several times during the night strange sounds were heard. Once they were all aroused, thinking the Lali were upon them. At another time they thought a wild beast was prowling near them, and again that they heard sounds made by the Aurora Borealis. Near morning, when the first glimmer of light appeared, there was a rush in the direction from which came an ominous growl. One after another followed the leader to learn the cause of it. In their haste the foremost stumbled on a huge living object, which nearly frightened him to death; while the rest, in their impetuosity, fell over the same thing, so that soon there was a great heap of living humanity and wild confusion.

All wondered what had thrown them, and, to increase their wonderment, the object did not move, but seemed indifferent to the tumbling which they did upon him. They were afraid to approach, until the light should become stronger; for they did not as yet have candles to guide them at night, but had to wait for the day, or else[184] grope in darkness. As it dawned, however, and things became more distinguishable, one, more venturesome than the rest, advanced, and, to his relief, found that it was Pounder, who was rolled up in a heap, and lay before them dead drunk.

Among the roots dug up and eaten by the Ammi, was a species of mandrake, which had a stupefying effect. Pounder had become fond of this root, or rather of its effects, and he carried it about with him for occasional indulgence. His addiction to the habit was, perhaps, the cause of his quarrelsomeness; for he frequently quarrelled with others, although this was, perhaps, the first case of well-defined spree known to humanity.

Several of the Ammi, thinking he was dead, rolled him over, and repeated the rolling several times.

“He is only sleeping,” said one; “see how he breathes;” and they shook him to wake him.

Soon Gimbo, who was doctor, priest and prophet, all in one, approached with his dragon-fly and long-necked pumpkin, and, after a brief examination, in which he looked mysteriously wise, said:

“It comes from the colic;” and, with these words, he seized the neck of the pumpkin, and with the big end pounded the stomach of his patient, adding: “This will fetch the colic out of him.”

Gimbo, seeing this effect, congratulated himself, and went on pounding, saying, “He is coming out all right.”

Pounder who neither understood nor enjoyed this treatment, raised himself half up, and, to the surprise of all, dealt Gimbo a powerful blow with his fist, saying, “Get out you old four-footed ape with your big pumpkin!”

He then sank back in his stupor, but placed his hand on his stomach for protection.

“The disease acts strangely; but he is gaining strength, and will soon be well.”

He did not recur to the pumpkin treatment, however, but relied henceforth on the dragon-fly for a cure, which he applied at a distance.

The Ammi now gathered about Pounder, and, with astonishment on their faces, contemplated the change that had come over him. The mightiest of their number was seen lying before them the weakest and silliest. It disgusted them that he should so put himself out of his own power, as to be at the mercy of the smallest monkey, and especially that he who could fight so bravely should grin and puke so contemptibly.

But these discussions did not interest Pounder, who slept on unmindful of his glory or his disgrace.

About this time the Ammi were again heard complaining of the cold, which had been rapidly increasing since the snow storm mentioned, and they cast about for devices to reduce its discomforts.

At night they sought the leeward side of trees and hills; they also went into caves and huddled up closely to keep warm. But this did not suffice. They were cold both by day and night, and every one sought other means of warming.

From the habit of covering themselves with leaves when sleeping, the thought was suggested, that if they could surround themselves with leaves during the day they might be more comfortable at all times.

“The difficulty is to make the leaves stick together,” said Abroo; “let us fasten them by their stems, or string them on blades of grass.”

Soon a garment of leaves and grass was woven in this way, which was the beginning of clothing and of the vast dry-goods interest of the world.

Up to this time the Men, like the Apes, had been naked. They had found no use for clothing; the climate was warm, and the feeling of shame had not yet entered their breasts. They were covered with hair, which grew longer since they had come north; and, though this furnished some protection, and was highly appreciated since the cold weather set in, it was not sufficient for their comfort. Some had longer hair than others, and so stood the change better, while those of little or short hair often fell sick and died of colds, rheumatism, and other winter complaints. The invention of clothing, however, equalized their condition again, so that long hair was deemed of no special advantage.

The leaf-garments, however, did not long satisfy them. They could not make a fabric of such materials that[187] would stand the rough usage to which it was subjected. In their running, climbing and other violent exercises the wreaths broke or became detached, so that it was difficult to keep them on. One’s whole suit sometimes fell off in an instant, leaving him in his skin and hair.

“Bark, I think, would do better than leaves,” said Koree, who had made himself a suit of the inner rind of a tree. He found this so rough, however, that it soon wore off the hair and skin in places, so that he looked like a horse galled by the harness.

“Pound the bark to make it soft,” said Watch-the-girls, who had made a neat garment for herself from well-selected strips of bark, from which she had removed the rough spots.

“Skins would keep us warm; and they are soft,” said another woman, who had placed about her shoulders the hide of a sheep which had been used as a receptacle for darts.

This was an unfortunate discovery for the animals. For in a little while the Ammi, finding that skins were more desirable than anything else as a protection from cold, sought animals for their skins, and killed more for this purpose than they had before killed for food.

The use of clothing in time became general, and the Ammi learned the important lesson that they were independent of the weather, and could carry their climate about with them, making it to order.

The use of clothing, however, developed into a dangerous luxury. They soon came to have preferences, not only on account of warmth and softness, but on account[188] of appearance. Bright colors were chosen as most desirable, and those were more in esteem who dressed well. Much of their time was accordingly given to making garments, especially among the women, and many bits of decoration were in time added, so that pride and art were soon developed in dress.

Pounder, however, always despised dress, and would not put on anything whatever; and several others, who admired his strength and bravery, were led to follow his example. Gimbo said it was wrong to dress, and that if people would only keep on all fours they would not need clothes; so he, as long as he lived, went naked and on all fours, no matter what the weather or the occasion.

But the men went on in their vanity about dress, until they soon wore more wool than the sheep; and Gimbo complained that something was wrong when each animal did not wear its own skin.

Fire-tamer said they might keep warm by getting a wood-eating animal and keeping it in the camp.

“While I kept mine,” he said, “I was warm. When he shook himself the Cold fled affrighted, and would not come near again until he disappeared.”

“That’s worse than clothes,” said Gimbo; “don’t bring it here, or we will all be killed and eaten up.”

“The beast is liable to get loose,” said another, “and attack us any moment. We have seen what he did at the volcano and in the forest.”

“I will get a young one,” said Fire-tamer, who thought a small fire was an immature or half-grown animal, and that it could be easily managed.

But the Ammi were afraid, and would not allow the beast to be brought to the camp, dead or alive; and so they went on shivering, and it took them some time to shiver into sense.

The next day Fire-tamer, who had been hunting in the Swamp, returned to the Ammi, with a piece of burning wood. Having seen a tree struck by lightning, which was nearly consumed, and thinking he understood the habits of the beast, he raked in the ashes till he found this brand. Bringing it with him, he thought, as the fire curled on the end of it, like a snake, that he had caught a wood-eating animal.

“There he comes with a little one,” said Koree, as Fire-tamer approached the Ammi. Gimbo was horrified, and ran away. The rest, though prohibiting its introduction the day before, had suffered so much during the night from cold, that they were now willing to give it a trial, which Gimbo thought very inconsistent in them.

Fire-tamer laid it down, when, to the surprise of all, it did not run away. He then brought leaves to feed it, when it flamed up, or became “mad,” as they thought. None, however, would come near enough to feel its effects; when they said it was of no use as a warmer.

“Wait till he shakes himself,” said Fire-tamer, “and you will get a fanning from his wings that will warm you all over.”

He then fed the monster with brush, when to the surprise of all, who now approached with confidence, it ate greedily, and soon warmed them perceptibly.

“See how he cracks the bones with his teeth,” said Pounder, in admiration of its strength, as the fire crackled and the sparks flew.

A spark at this moment flew out and lighted on Pounder, who gave a growl, and said the beast had snapped at him. He could scarcely be restrained from attacking it with his fists.

All were gratified, however, at the warmth produced; for the day was cold, and they had not on their clothing, or else did not know how to use it. They accordingly huddled about the fire, and soon came to regard it as a necessity.

“How can we keep it from running away?” asked one, who thought of their misfortune when they should be without it.

“How can we take it with us when we move?” asked another. “I would not like to take hold of it or lead it.”

“Fire-tamer can catch another,” answered Koree, “for he is skilled as a hunter of this monster, as well as a manager of it.”

They wondered most at the voracity of the beast, who ate all the brush and logs they could carry to him.

“He grows bigger at once on what he feeds,” said one, as the fire increased with the supply of several trees; “see how fat he is getting, and how he struggles at his meals. One would think the tree is alive at which he is eating, and that he is fighting to kill it, as when a tiger eats an alligator.”

When the fire died down, and it was not convenient to get more wood, Cocoanut-scooper threw in some vegetables and fruits, saying:

But the fire continued to become less, and all were surprised that it was fastidious about its food, and would eat nothing but wood.

More wood was, accordingly, brought, and soon the monster had reached its full size again.

“It does not pay to keep this animal,” said Oko; “it takes all our time to carry food to him. Loose him that, like the urus, he may wander through the forest and feed himself.”

“He will eat the whole forest and us too, if he gets loose,” replied Fire-tamer.

Several approached so near that they got burned, so that many doubted the utility of the beast on account of its danger. One who got a whiff of smoke in the face thought he was being attacked, and discharged a dart at the monster.

“I am afraid to sleep at night with this brute in the camp,” said one; “he will eat us all before morning.”

“When he appeared last night in the sky,” observed another, referring to the Aurora, “he did not harm us.”

The people, however, were divided, some wanting to get rid of him, and others to keep him. When it got warm the beast became unpopular, which was about the middle of the day; but as it cooled off toward night, he was more in favor.

“He must be thirsty,” said Pounder; “let us bring water and give him a drink.”

So saying he went to a pool, and, filling a gourd, poured water on the fire, which had become low from lack of fuel. The fire immediately went out, to the surprise of all.

“Let us dig him out,” said Koree, who thought he was a kind of woodchuck that could be easily unearthed.

On examination, however, they found no hole into which he could have crawled, and so gave up digging.

“He will come out of a volcano soon,” said Fire-tamer, “and I shall watch for him in the mountains.”

Gimbo was profoundly thankful, however, that he was gone. He had worshipped him as a god out of fear; but now that water destroyed him, he worshipped the water instead, as a greater spirit, and he was nearly converted to the religion of the Lali, who had great faith in the power of water, and especially of the water of the great Swamp, in which the winged Alligator dwelt.

As evening came, however, with its dampness, they again suffered, and doubt came with their discomforts, and they slept uncertain whether fire should be the companion of their lives.

And the night was full of stars and Gimbo of fleas, and as they passed each other on the way of time the problems of life were unfolding to reason.

The next day the Ammi were startled at the sight of a strange ape, which was at first taken for one of the Lali, and they thought that the rest would soon be upon them. He was soon seen, however, to be of a different species, and so was allowed to pass unmolested. Next a whole group of apes appeared; but, as they were small and apparently peaceable, they produced no consternation. It was deemed best, however, to make a reconnoisance; and so Pounder and Cocoanut-scooper each climbed a tree to examine the surrounding country.

They reported the Swamp full of apes, which wandered about in groups apparently without purpose. There were generally a male and three or four females together.

These were some of the immigrants which had recently come from the north, and were going south to escape the cold. They had remained a few days with the Lali, and were now scattering in all directions. The Lali themselves, they said, had all determined to migrate.

The Ammi, being therefore relieved of their fears, now determined to return to the battle-field. For, as the reënforcements of the Lali had dispersed, they thought they could safely fight them again.

They accordingly started back toward the Lali with renewed courage. The cold was still increasing, and the waters of the Swamp through which they had come were frozen over. For most of the way they walked on ice, which made their return easy. They found some animals and birds along the route, which had been frozen to death, of which they ate as they went, and from which they re-supplied their stores.

“The cold has made a bridge for us across the waters,” said Koree, “and we can now walk where we before waded.”

“True,” said Oko, “but it has taken away the water, and we shall have no fish, and not even anything to drink.”

“It has turned the water into stone,” observed another, “and the land has all been changed into a white foam, so that we shall hereafter have neither land nor water.”

The situation was critical indeed. The whole earth seemed about to be taken from them, or else turned into a new substance, cold, hard and forbidding.

Such were the sounds now heard in quick succession, and accompanying them were cries, growls and great confusion.

The ice had broken and let some of them into the water. Pounder, Cocoanut-scooper, Abroo, Oko, and others were floundering in the waves, some swimming and others wading to their chins. The whole army was thrown into a panic. The earth seemed to have given way beneath them, or what they supposed to be new formed solid rock.

“It doesn’t look as if the water had given out,” growled Pounder, with a savage glance at Oko.

“I wish it had,” observed Oko, as he tried to keep his head above the floating ice.

A great scramble now ensued to regain the land, or a footing on solid ice. Several got to fighting in the water, and there was a great splashing and series of duckings.

Those who got out stood shivering in the snow, and occasionally tried to help out others; but most were afraid to go near the place of danger.

When all had regained solid footing it became their chief care not to break in again. They had evidently met a new danger greater than the Lali. It was the water of the Swamp, which they had shortly before bewailed as having gone forever. They moved more cautiously, therefore, testing the strength of the ice as they proceeded.

Before leaving the scene of the catastrophe, however, Oko, seeking to turn their misfortune to profit, picked up some pieces of floating ice, and proposed to take them along.

“These rocks,” he said, “will make good missiles. By using them on the Lali, we need not throw away our cocoanuts.”

He accordingly filled a skin pouch with them, and carried some in his arms, while others followed his example. They soon found them, however, not only heavy and bulky, but having a new inconvenience. They imparted a sense of discomfort, now know as cold, which, being unknown to them, was dreaded as mysterious, like the effects of fire.

After marching awhile they were rejoined by Fire-tamer, who had gone in search of another “wood-eating beast.” He was successful in his search, and his game[200] was acceptable to the Ammi, who had learned to appreciate the beast in cold weather. Even Gimbo was secretly glad, though he had to protest, from force of habit, that they were introducing a demon among them, and that they might as well be destroyed by the cold as eaten by the hot monster.

They now all collected brush, and soon there was a roaring fire on the ice, at which they dried themselves and planned their future movements. The pieces of ice which Oko and others had carried for weapons, and which they had laid by the fire to warm, were found to have disappeared. They had melted and run away. Oko thought somebody had stolen them, and he got into a fight with Pounder over the matter, when finally a halt melted piece was seen to be turning into water. They then charged the theft to the wood-eating monster, which they thought was devouring their rocks.

They observed at this time that neither apes nor wild beasts approached them while they sat by the fire, but turned off at the sight of it with fear; so that Fire-tamer remarked:

“If we could always have this animal with us, no other danger would come near.”

It was sometime after this, however, before men took to building fires as a protection against wild beasts.

They observed also that some of the fruits and roots which Cocoanut-scooper had tried to warm by placing them near the fire (for they were frozen) became scorched,[201] or boiled in their own juice, and thereby much changed in taste. They found them better for the change; so that they soon sought to do by design what they first did by accident—prepare their food by fire—which was the beginning of the art of cooking.

They also discovered that their food, thus treated, was more tender and wholesome, so that they could eat many things which were before too hard or tough, and they thereby greatly increased their food, which was a matter of importance at a time when it was being reduced by the cold.

They also observed that when the fire was burning at night, it illumined the space about them, making a kind of artificial day. Night fled from it, as well as Cold and wild beasts, and stayed away as long as it remained. By its means they could see without sun, or moon or Aurora Borealis; and to overcome darkness in this way seemed the greatest triumph yet made by man or beast.

Taking a stick one night which had been lighted at a heap of coals, Fire-tamer was enabled, by carrying it around, to find a wolf skin which Koree had lost, and which could not be found in the dark. This opened the eyes of the Ammi, and from that moment they began to use fire for light, as well as heat; and that stick was the first candle of the human race. That day could be carried about in small pieces seemed astounding.

Through this discovery Fire-tamer gradually became the most important man among the Ammi. Neither the strength of Pounder, nor the courage of Koree, nor the wisdom of Abroo impressed the populace so much as the[202] mastery by this man of the wood-eating beast. He was appealed to in all matters relating to fire. No other would venture to manage the animal. Fire-tamer came at length to be thought sacred. The beast, it was believed, dared not touch him. And Fire-tamer artfully used this mystery to strengthen his influence among the Men. He purposely kept them in ignorance and fear of the monster. He meant to keep control of this interest, which he had the wisdom to perceive was soon to become the most important one among the Ammi. He had, in short, a “corner” on fire, and meant to keep it.

The awe in which Fire-tamer was thus held, and the influence which he had in consequence among the people, excited the jealousy of Koree and other leaders, who saw their own star declining. Several quarrels ensued, and there was a crisis, when a happy solution was reached by making Fire-tamer a sort of high priest, whose business it was to have charge of the wood-eating monster and keep it burning, in return for which distinction he was to abandon his ambition to control the Ammi in other matters. His office was the predecessor of that of the vestal virgins, and his charge—fire—became worshipped as a deity, while he, as keeper of it, became the chief ruler of men in religious matters.

While they were discussing these interests, and the reciprocal bounds of church and state were being first laid off, there arose a great commotion among them.

Such were the sounds that were now heard a second time; but the terror was greater than before, and such a scene of confusion had never yet been known to men.

The fire had melted the ice, which gave way, and men, fire and all went down into the water. One over another they tumbled, and, amid smoking logs and sissing embers, struggled with one another and with the floating ice. The fire was put out, and with it went the prestige of Fire-tamer, at least for awhile.

Some thought the wood-eating monster had taken a plunge and was running away with them. They expected to be carried under the ice and into the ground; and they were much relieved when they found that the monster had gone alone and left them behind, and, as they gradually regained the shore, or rather the firm ice, they presented such a mass of shivering and dripping humanity as had not been seen till that day.

The first impulse of the Ammi, on recovering their safety and their senses, was to kill Fire-tamer who was thought responsible for the disaster. He was supposed to know the habits of the beast, and was deemed negligent in allowing them to be exposed to such a calamity. Pounder especially favored his death, and proposed to inflict it himself, as he had been twice submerged that day, and was specially out of humor.

“I knew,” said Gimbo, “that it would come to this; but you never take the advice of an old man. I don’t walk on four feet for nothing.”

Another said: “Let us rather run away from it, and kill Fire-tamer if he brings another.”

“It would be a good thing to have,” said Koree, “now that we are so cold and wet.”

“As soon as it should dry us,” replied Pounder, “it would plunge us again in the water.”

Fire-tamer was puzzled, and it was well that he had nothing to say; for the Ammi were not in a condition to listen to him. He and his beast were alike in disfavor, and so he waited for a cold day for his vindication.

The Ammi proceeded on their way, but were terribly afflicted with the cold, which kept steadily increasing. Their feet and hands suffered most, for which they had as yet provided no covering. Walking through the snow and on the ice they had frequently frozen feet. Osa, a young and pretty girl, admired by many, was completely overcome, and fell back in the march to die. Aloo, her lover, sought means of taking her along; but, after carrying her awhile in his arms, and enlisting others to aid him, he gave up exhausted, but stayed with her while the rest moved on, resolved to die also. As nothing more has been heard of them it is believed that they perished together.

As the Ammi marched forward, they heard dreadful reports from the Apes which they met, of the cold of the north. The whole country was covered with snow; the rivers were frozen; the trees were dead; the animals had left the country, or were perishing; great mountains of ice had formed in the valleys; all fruit had disappeared, and the roots were under the snow and could not be dug out of the hard ground. In the famine which accompanied this change animals fell to eating one another, not only the dead but the living, so that when the survivors reached the south they were much thinned out.

“It is foolish,” said Oko, on hearing these reports, “to go back to fight the Lali. Let us rather return home, gather up what is left, and go south also.”

“Not till Sosee is recovered,” said Koree. “Neither Cold, nor Snow, nor Famine shall make us desist from war. I mean to march through all these to where she is, and to take her from the Lali even though they fight twice as hard as the Storm.”

“She has, no doubt, left long since with some lover among the Lali, and is now in the south,” replied Oko.

This was a more dreadful thought to Koree than that she should be perishing in the north. He accordingly gave a savage look and growl at Oko, and replied:

“Whether she be in the snows or in the arms of a lover, I shall rescue her.”

He accordingly urged the army to quicken its pace, although to do so, they had to leave many perishing ones to die. He feared more that they would not find the Lali than they would, and so hurried to overtake those whom he had shortly before hurried to escape from.

Watch-the-girls opposed this excessive speed, on account of the many females in her charge who could not keep up, and whom she was unwilling to abandon in the snow.

“If we go so fast,” she said, “we will have no forces left when we reach the Lali, and will have to fight them with our leaders only.”

“I can whip them all myself,” said Pounder, who was eager for the fight, and thought little of those who perished, whether of the enemy or of his own people.

Koree, too, urged them to quicker speed, lest the battle, the Lali and Sosee should all escape, and they[207] themselves should be compelled to return without glory or the girl. “If I must go south”, he said, “I want the company of Sosee, and if I must die in the cold, I want to die with her.”

And so his tenderness for one became cruelty to many; and he led the forces hastily to the seat of war, while the girls and the weak fell back, unable to keep up. Watch-the-girls fell back with them, though abundantly able to go on. She said she would die with her charge, or else bring them up to the front later on.

And so some remained behind suffering, while others went forward suffering. Watch-the-girls was equally divided in her attentions between caring for the dying and getting forward the living.

Meanwhile the Lali, to whom we will now return, had been passing through a crisis no less serious than that of their enemy. After failing to overtake the Ammi, whom they had prepared to overwhelm, as we have related, by amassing against them the fugitives from the north, they returned discouraged to their camp, there to encounter discontent among their allies, and finally division. They were even threatened at one time with extermination by the new-comers, which they averted by inducing the latter to pass on. The allies accordingly began an exodus, and were soon out of sight.

But they devoured, before going, nearly all the means of the Lali, and carried off what they could not eat, so that, with the coming of the snow and cold, the Lali were left in destitution. This was relieved by catching some of the animals that had come from the north, and by gathering those that had perished in the snow. They also learned to eat, as all do in time of war or famine, many new kinds of food, and gathered leaves and sprigs, which till then had not been tasted.

The flight of the Ammi before the allied Apes, which has already been described, proved a serious loss to the Lali. These had hoped, on conquering the Ammi, to take possession of Cocoanut Hill, and the stores amassed there; and, had they succeeded, they would have had enough, both for themselves and their allies, for some time, and could have lived in comfort.

When, accordingly, it was discovered that Sosee was the cause of the flight of the Ammi, and so of the misfortunes of the Lali, they resolved to put her to death.

Several attempts were at once made at this, but singular obstacles arose from the complications of the Apes with her, which secured her protection by starting fights among themselves.

One, Hang-from-the-vines, who had led the combined forces in search of the escaping Ammi, first flew at her, and would have torn her to pieces, but for the intervention of Ilo and Oboo, who had her in charge. Ilo seized him by the throat, while Oboo snatched her away to a place of safety. Hang-from-the-vines now turned in his rage to Ilo, and these two fought together, and both received bites and scratches; but, as Ilo fought for love and Hang-from-the-vines for revenge, Ilo was successful, though the other was the greater warrior.

Ilo marched proudly from his victory over Hang-from-the-vines, expecting to receive the admiration of the people, and especially of Sosee, who had been an indifferent lover.

Great was his disappointment, therefore, when Oboo claimed the girl. “For,” said Oboo, “I rescued her[210] when about to be slain by Hang-from-the-vines, capturing her from you both, as you had captured her from the Ammi in the first place. If she was yours then, she is mine now, and I will keep her.”

This was too much for Ilo. Transported by rage he next sprang at Oboo; when a fiercer fight ensued than when they both fought against Hang-from-the-vines. Hair and blood flew; growls and bites came from both mouths; and, as when the Wind and Snow had recently engaged in battle, these mighty chiefs filled the air with confusion and wide-resounding thunders.

But as Ilo fought for his one love, and Oboo for one of many, Ilo was successful, though he had not fought so often, or won so many victories as Oboo. He accordingly took possession of Sosee, and, crowned with two triumphs, hoped to enjoy her forever.

But Oboo, being defeated, next resolved, in his double loss of honor and lover, to effect her destruction. Whom he could not win he would kill. This was more, however, from hatred of Ilo than anger at Sosee. He could not endure that another should take a woman, especially from him; and so he demanded her death as a punishment to Ilo, though ostensibly for treachery to the whole. Joining, therefore, in a conspiracy with one whom he had recently joined in a fight, he proposed to Hang-from-the-vines that they kill her whom he had just rescued from death.

But Hang-from-the-vines was now in a changed mood, being unwilling to gratify his recent enemy even by his own success.

“As you would not let me slay her,” he said, “you shall perpetuate your victory as a defeat, and see her another’s. Preventing her death when she was false to all, you shall not get me to kill her now because she is false only to you.”

Oboo, however, was resolved on her death, at least for the moment, and he easily enlisted others in his design. Oola wanted her to die because she had won from her the affections of Oboo (which many others, however, had since obtained). Other women desired her death because she had been their rival for several lovers, and still others merely because she was pretty and popular; so that, between her charms and her offenses, she was in double peril. All, however, urged as a pretext for her death, not their real reason, but the excuse of her treachery; so that the public welfare had to bear the odium of their private jealously. Only those having no interest in her death—the great masses—wanted it on the ground which all alleged.

Her death, however, was ordered, and she was brought for execution before the assembled Apes. Several were impatient to tear her to pieces. Oola, fearing that others, by dispatching her, would deprive her of a coveted revenge, made a pass at her, but was restrained by a male ape who had begun to feel an attachment for her. A further delay was caused by a priest who insisted on sprinkling the scene with Swamp water, which, like the return of the ship from Delos, required time, during which, like Socrates, she could still live.

Meanwhile she looked around for some means of escape. The chances for this were small, as the last moment had now arrived; but her extremity made action of some kind necessary.

While, accordingly, the Apes awaited the signal for her death, and the silence was solemnly intense, she suddenly sprang to her feet, and, with great animation, pointed to the sky, accompanying her movement with a shout.

Every eye turned from her, and fixed its gaze on the sky. Those who had been most intently looking at her, and expected to make the first rush upon her, were the first to look away, and wildest in casting about their heads to see what was the matter. There was an instant of general panic; never did so many monkey heads move so rapidly, or in so many directions. Nothing was to be seen, which made the search more intense. Many looked more at the sky than they had ever done before, and some actually believed they saw something, and were overcome by fright; for when people see nothing they apprehend a great mystery.

While all eyes were thus fixed on the sky, Sosee, summoning her strength and fleetness, started to run. Swift as the wind, and as noiselessly, she passed away. She went in the direction opposite to that in which they were looking.

For awhile her movements were not observed, but were supposed to be part of the panic caused by the dash of all to see something; and it was some seconds before any understood that their captive had broken away, and was running for her life.

The recapture of Sosee was an easy matter, though she had diverted from her the attention of all before attempting her escape; and several, standing near, sprang after her when they recovered from their surprise.

These would have instantly seized her but for Ilo and Oboo. These two lovers and rivals, notwithstanding their ill success with her, were at heart unwilling that she should die, hoping each that he might, by some means, still possess her. Instinctively, therefore, they interrupted the pursuit.

This was less, however, because they intended her escape, than because they each resolved that the other should not have her. It was also because they wanted no one else to have her; for her captor would be entitled to possess her, and, in the Ape customs, recapture counted as much as original capture, (since one allowing a female to escape forfeited his title to her).

The interruption of the pursuit, however, was only temporary. For the whole body of apes, recovering from[215] their surprise, now rushed after her. Oboo and Ilo joined in the pursuit, but still took more care that others should not capture her, than that they themselves should. For they feared their own success as liable to defeat their purpose. The hope of each was that she would enter the Swamp, where the other pursuers, becoming scattered, could not overtake her, when he, (Oboo or Ilo), might pursue her alone, and make her his own. These lovers, therefore, while running faster than the rest, managed to stumble in the way of those nearest her, and especially in the way of each other; so that Sosee was soon gaining on them all.

But her fleetness was of small avail, as also the rivalry of her pursuers. The Lali closed upon her from three sides. Had she kept running in a straight line toward the Swamp she might have escaped; but, just as she had gained so much on them that she was nearly out of danger, she changed her course, and, veering to one side, ran almost into the arms of her pursuers. It was now a matter of only a minute when she would be caught; and if taken she would be instantly killed, for the more savage rabble, and not her lovers, were, by this turn, brought nearest her. Why she made such a dangerous detour was understood by none but herself.

Her pursuers were, therefore, confident, and their concern was now less about whether she should be captured than about who should capture her; for the victor would be entitled to possess her—or kill her; so that, instead of being a race with her, it became a race with one another.

A great bearded gorilla, after a spirited struggle to reach the front, leaped ahead of the rest, like a racer on the home-stretch, and, with his hair flying in the wind, and his jaws wide open, was on the point of seizing her. Panting and furious he stopped for a last spring, which would have both captured her and felled her to the ground; when a shout arose from the Lali, which, being a shout of terror, made him stop and look before leaping.

There was abundant cause for this delay. For suddenly out of the edge of the Swamp, which Sosee now reached, came in full view the forces of the Ammi with Koree at their head.

Sosee had dimly descried these a moment before, which was the cause of her change of course; for she started to meet them by the most direct route, knowing that if she could maintain her pace but a minute longer she would be safe.

The great ape who was close at her heels stopped at the sight of the Ammi, which gave Sosee a moment more to live, and in that moment she rushed into the arms of Koree and her friends.

But the pursuit did not end with the escape of the fugitive. The momentum of the Apes was too great to let them stop, even when they wanted to. They accordingly rushed on before they had time to think, and fell upon the ranks of the Ammi, where their race was suddenly changed into a fight.

Not knowing the numbers of the Ammi, and so not fearing them, the Lali commenced, before they had yet time to comprehend their situation, to make the best of it. Turning their eagerness into rage, they resolved to kill both Sosee and all her race; so that scarcely had she reached a place of safety when she found that she had carried danger into the ranks of her friends.

The impact of the Apes on the Men was resistless. It astonished them as much by its shock as the Men had astonished the Apes by their appearance.

The Ammi were thrown into a panic, and would have taken to flight had they known where to run, (for the[218] Apes were enclosing them on all sides). All thoughts of Sosee were forgotten by both sides, and even by herself. Koree had no time to congratulate himself on her rescue, or the Lali to reproach themselves for her escape. It was a matter of life and death to all, and again the fate of the human race hung in the balance.

None fight so well as those who can do nothing else. The Apes, having got into battle by chance, had to fight to get out; while the Ammi, drawn in reluctantly, had to eagerly fight back. Both parties, therefore, fought fiercely, who would gladly have quit altogether had they only known how. But, having entered a battle which neither could abandon, both felt that their only escape was through victory. Both therefore fought each other fiercely as the only way to a mutual peace.

Dreadful, therefore, was the clash of fists and nails and teeth. The air was filled with cries and the ground with blood. Countless bodies lay in the snow, and many who escaped freezing, now met slaughter. Death seemed about to settle like a cloud on both forces, and to cover them all with one common shroud.

The Lali were both more numerous and more desperate. Having gained an impetus communicated by their chase, they had every advantage. The Ammi, though more skilled and better armed, were so taken by surprise that they could use neither skill nor arms; so that, like the Apes, they fought chiefly with their fists and jaws.

“Let us retreat to the Swamp,” said Koree, who saw his forces yielding at all points.

“They won’t let us,” said Abroo, who knew that the Apes, being close, would follow them, and prevent a second escape.

The only problem thus was how to retreat. There seemed no way of giving up the fight any more than of continuing it. Any sign of weakening would encourage the enemy to rally and destroy them all.

They continued, therefore, to fight against hope, but saw that even battle would soon end them, since only a few now remained to either escape or be killed.

Oko proposed that they all run, and take each his chance of escape. “By regaining the Swamp,” he said, “we may be saved by hiding in the bushes.”

Abroo remarked that if they did so the women would be captured, and that men without women were not worth saving.

“Besides,” said Koree, “if we hide in the Swamp, they will track us in the snow.”

“There is nothing to do but fight,” said Pounder, who exhibited great courage during all the encounter. “Let us make one desperate effort, and kill as many Apes as we can before dying.”

This seemed their only hope, which was born of despair; and they resolved to make a strong effort though in weakness.

Before exhausting that hope in their own extinguishment, Koree looked sadly upon Sosee, and uttered these words as a last farewell:

“Bitter it is to die now that I have rescued you, and when it would be so sweet to live. But it is more glorious[220] to die after success than if you were still in the hands of the Lali. Since, therefore, we cannot live together, let us die together.”

Sosee, however, heeded not his despairing words, but continued fighting. For scarcely had she gained the ranks of the Ammi when she turned on her pursuers, and was one of the fiercest combatants against them.

“Rally to the fight,” she said, “and don’t give up to die while you have power to kill.”

Her resolution was contagious, so that new spirit was infused into the Ammi; and, had there been more for the contagion to spread among, her words would have proved their salvation; but it was an enthusiasm imparted to the helpless.

While, therefore, they looked to see the enemy rush upon them, bearing with them Death, they were in a mind to receive this double enemy with fortitude.

Suddenly a commotion was observed among the Lali. Apparent consternation seized them, and they seemed about to retire from the field at the moment of their complete victory.

The cause of this consternation was that reënforcements had suddenly come to the Ammi, and from a quarter least expected. It was not Night that had opportunely settled down upon them, as it had before upon the Lali when it saved them from destruction. Nor was it a blinding Snow that beat in their faces; as if the skies had come down to attack them by storm. Instead of the Heavens it was the Earth that furnished their last relief.

Watch-the-girls, who had fallen back, as we have related, and could not keep up in the march through the Swamp, because of the cold and fatigue of her troops, now appeared in sight with her female warriors. Left to die these heroines had fought their fate and conquered the elements, and they now came up to succor those who had forsaken them, thus offering salvation in return for abandonment. They were first seen by the Lali, whose faces, in fighting, were turned toward them; and this sight was the cause of their confusion.

Out from the Swamp and into the field these women rushed. Fatigue had left them for a while, and the cold had loosed its grasp. Courage took the place of weakness, and they rushed into battle without thought of their condition. Those who were thought not strong enough to live were now found able to fight.

As when Bluecher appeared to the Allies at Waterloo, and turned the fortunes of war, so Watch-the-girls came at the critical moment, and, with new troops, entered the fight and brought back hope.

Weak as they were after their long march and privation, these women fought with bravery, and persisted to the end. The Lali, who had already seized the victory, now released their grasp, and, falling in great numbers, laid hold on Despair instead. Thrown first into confusion, and then into rout, they found it impossible to longer continue the contest, and so fled from the field.

The Lali being defeated, the next question with the Ammi was what to do with them. Pounder proposed that they follow them up and kill them all. Oko seconded this, so far as to follow them up, but suggested that instead of killing them, they simply take what they have, and let them go; for his idea of war was robbery.

“Whether they be dead or not,” he said, “does not matter provided we have their booty.”

Koree having obtained Sosee, the object for which he went to the war, was willing to abandon the conflict, and return home without anything else.

“There is nothing to fight for now,” he said; “and nothing that we can get here will be as good as what we can enjoy at home.”

Sosee seconded this proposal, having learned to love the Lali notwithstanding her captivity among them; and she did not wish to add to their distress.

“And let us go quickly,” she said, “or Oboo and Ilo will find means of attacking us again.”

This suggestion about his rivals confirmed Koree in his conviction that it was best to return home.

After further consultation it was finally agreed to return at once to Cocoanut Hill.

Here, accordingly, the Ammi parted forever from the Lali, and the separation proved the greatest turning point in the world’s affairs. The Lali became lost to history, like the Ten Tribes, and have been since sought as the “Missing Link.” Wandering for generations in the Cold and Famine they finally became extinct, the last of a numerous race. Passing out of the world, as well as out of history, they will be sought forever in vain. Only under glacial beds, amid fossil bones, may their relics now be traced.

As the Ammi were making preparations for their homeward march, Oko suggested that, before departing, they gather up all they had; and he even went among the dead to see if he could find anything valuable on the field.

With Cocoanut-scooper and Abroo he then took charge of the baggage, including their provisions.

“For,” said Cocoanut-scooper, “the Swamp is covered with snow, so that we may not be able to forage along the way as we did when we came.”

The preparations for the return march were soon completed, being few and simple, so that in a little while the Ammi were on their way back to the Cocoanut Hill region.

The snow was deep, and the way difficult, so that, like the march of Napoleon from Moscow, this return of the[224] Ammi was a journey of suffering amid ice and snow and privation.

Gladly as the Greeks, who, when led back from Persia by Xenophon, beheld with tears the Euxine Sea, and cried out with joy, “The Sea!” “The Sea!” so the warriors of this earlier Anabasis, when they came to the Lake where they had left their fleet, expressed great joy at the sight of the shores beyond, which recalled their homes.

They would have shed tears, but having only recently learned to laugh, they had not yet learned to weep.

The rafts which they had left moored to the shore were fast in the ice, except one which had fallen to pieces and was now seen strewn about as stray logs.

But they had no need of rafts; for the water was frozen and they walked across easily on the ice.

After some small adventures they reached at last their homes with joy, and the great expedition to the Lali, and their battles with them, were at an end.

But they found, on reaching home, that their country was much changed. All was covered with snow where they had left a green earth and tropical foliage. The swarms of animals which had come from the north, like the Goths, had, like them, swept away every vestige of improvement, and devoured the fruits of the neighborhood. The trees which they had left laden with mangos, figs and nuts, were now bare, their branches breaking with snow instead of fruit. The Swamp itself seemed deserted, the life which had filled it being dead or departed.

Their families too, had been depleted. Of those left behind some had been slain by the cold or famine, while others had wandered away. It was a desolate home, therefore, to which the returning warriors came, like Greece when it was regained by the soldiers after the Trojan War.

Pounder discovered that some one had taken possession of his wife in his absence, or of the woman who most nearly corresponded to such personage, and he immediately slew him, and took her back. The two illegitimate lovers had in his absence driven out many of the other Ammi who had remained at home, and taken[226] possession of what was left in their huts. All this Pounder now took charge of, along with the woman.

One of their number had been lost, and did not return for many years. He wandered about the Swamp, visiting its many shores, and meeting, like Ulysses, many strange kinds of apes and other beasts. Long did he search for his home, and many times he came near the edge of the Swamp, in sight of Cocoanut Hill; but a perverse mistake each time drove him farther away. He wandered among thickets and vines, crossed streams and hid in marshes. He lived on roots dug from under the snow, and on fish caught under the ice. He suffered many pains and aches and bruises, still seeking his home. Twice he was chased by the mastodon, and four times he fought with catamounts. The stars seemed to wander from their places so that he could not even recognize the heavens; and when he emerged at last from the Swamp it was to look upon an unknown country. Like the Wandering Jew he found no rest for his feet, but went on forever, never finding what he sought. Climbing banks and trees, and walking over ice and rocks, he yet saw nothing familiar, but always something new; and when at last he came within sight of his dwelling it was found to be under a mountain of ice; and as he started to go south, he turned, with his usual fate, to the north, and the traditions of the Ammi say that he is wandering to this day.

As the cold continued and strengthened, and about all the animals had left the Cocoanut Hill region, the Ammi began to consider whether they also should not migrate. They had resisted the change of climate thus far by building mounds, adding to their clothing, and habitually using fire. (For they had given up their superstition about this element, to whom it long since ceased to be a God, and was now not even an animal.)

By these and similar devices they could live in the cold longer than other animals, and they made many improvements in their condition, which would have defied the weather had it been of an ordinary kind. But a glacial period had set in, which was to last, not for a winter, but for an age. The snow was falling that was to pile up in mountains, and to march for centuries over the land as glaciers, and no life could resist it; and hence, when they were satisfied that there was to be no thaw, or early return of warmth, they asked themselves[228] whether they should not abandon their homes and their country.

“The cold has come to stay,” said Cocoanut-scooper, “and we cannot always dig for a living. The hogs and tapirs which excel us in rooting, have left, and we should not try to live where a hog can’t.”

“Our fingers and toes are frozen,” said Gimbo, “and if we don’t soon get away we will have nothing to walk away with.”

“I notice,” replied Abroo, “that none of the birds or beasts that go are ever seen to come back, and they all go one way.”

“Perhaps they are frozen, and can’t return through the snow,” remarked Koree.

“The birds, which do not have to walk, do not come back any more than the beasts,” retorted Abroo.

“I think,” said Gimbo, “that any place where one can’t walk on four feet is no place to live,” and he raised himself up on his hind feet to warm his hands by blowing them—a method that they had only recently learned.

At this moment a great roar was heard in the mountains, and a shaking of the earth like that which followed the upheaval of the Alps. A rush of snow descended from a high peak, crashing into the valley below, and burying everything beneath it. It was the first avalanche seen by man, and it laid the foundation of a mighty glacier which was to be followed by others in its march across the country.

The Ammi were frightened at this new wonder, and thought that part of the sky had fallen, and that the gods would come next. Gimbo died from the fright, not so much because of what he saw and heard, as from the expected descent of the gods. Thus passed away the last four-footed man.

After regaining their composure they quickly decided to flee from the Cold, the Famine and the falling Heavens.

It was, accordingly, determined to go South; and they immediately began preparations for the exodus.

As soon as they were ready, they therefore left their ancient Paradise of Cocoanut Hill—the first Eden of the Human Race—driven by the cold, bleak God of Snow; but they sought another Eden.

As they started South, Koree and Sosee led the way, not caring whither they went, so they went together.

They directed their steps toward Egypt and Western Asia, whence their ancestors had come.

They soon got beyond the snow, and out of their sufferings; for the glacial region did not extend far south of Cocoanut Hill. They accordingly had abundant fruits and mild climate for their journey, and they proceeded with merriment, as well as regret, stopping often and delaying long where the country through which they passed pleased them.

They were soon beyond the Alps, which they did not, like Napoleon and Hannibal, have to scale; but many of the present peaks and ridges were not yet thrown up in the air, so that they easily passed through the defiles on level ground.

Nor were they stopped by the Mediterranean; for that sea did not then exist in its present extent. The whole surface of Europe, indeed, differed from its present contour. Spain was still connected with Africa at Gibraltar, and Italy at Sicily; while the British Isles were still joined to the continent. It was subsequent convulsions that first tore the continents apart, and sent deluges over Europe. For the upheaval of the Alps, already mentioned, was to be followed by others still greater, which would upset the basins of the old world, and spill their contents over nearly all Europe, destroying its life.

It was not difficult, therefore, for these primitive pilgrims to make their way to the tropics; and, like the Phocaeans, they went resolved never to return; and not for many centuries was Man again seen in Europe or the North.

The region that was covered with snow remained a waste for ages; and it was, according to a prophecy of the Ammi, to continue unpeopled, until one of the descendents of Koree and Sosee should return, and, under the name of Adam, (Ammi or Man) recapture Cocoanut Hill, and enter again the North as a Paradise Regained.

But some said that the man who should thus re-people the North would be the lost one mentioned in the preceding chapter, who would wander till the appointed time in Alligator Swamp; and they maintained also that he would then be found to be no other than the faithful Aloo, who had fallen back with Osa to die; that on[231] account of their faithfulness these two lovers would not be destroyed by cold, or hunger, or fatigue, or time; but that, overcoming all hardships, they would wander on until the Sun should come again; when they would find rest at last amid the retreating snows, and there start a new race, after all others had passed out of history.

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	Page
Frontispiece
Sosee’s Mother Encounters the Snake	10
Shamboo’s Ride	20
The Robbers of the Ammi	31
“See Beloved How the Mighty Fall at the Word of Simlee and the Stroke of Shoozoo”	36
“I Have Brought One of the Ammi Instead”	51
Koree and Sosee Encounter a Monster	58
The Rescue of Orlee	69
The Battle in the Swamp	80
The Catastrophe	97
The Fight with the Fire-monster	102
The Greedy Oko	120
Pounder’s Mishap	129
The Battle Begins	139
Koree’s Challenge	149
The Retreat of the Lali	161
Sosee Warns the Ammi	172
The Wood-Eating Animal in the Camp of the Ammi	191
The Ammi Breaking Through the Ice	198
Sosee’s Strategy	212
Return of the Ammi to Cocoanut Hill	225

The Project Gutenberg eBook of From Monkey to Man, or, Society in the Tertiary Age

FROM MONKEY TO MAN OR Society in the Tertiary Age

PUBLISHER’S PREFACE.

LIST OF ILLUSTRATIONS.

CHAPTER I.

CHAPTER II.

CHAPTER III.

CHAPTER IV.

CHAPTER V.

CHAPTER VI.

CHAPTER VII.

CHAPTER VIII.

CHAPTER IX.

CHAPTER X.

CHAPTER XI.

CHAPTER XII.

CHAPTER XIII.

CHAPTER XIV.

CHAPTER XV.

CHAPTER XVI.

CHAPTER XVII.

CHAPTER XVIII.

CHAPTER XIX.

CHAPTER XX.

CHAPTER XXI.

CHAPTER XXII.

CHAPTER XXIII.

CHAPTER XXIV.

CHAPTER XXV.

CHAPTER XXVI.

CHAPTER XXVII.

CHAPTER XXVIII.

CHAPTER XXIX.

CHAPTER XXX.

CHAPTER XXXI.

CHAPTER XXXII.

CHAPTER XXXIII.

CHAPTER XXXIV.

CHAPTER XXXV.

CHAPTER XXXVI.

CHAPTER XXXVII.

CHAPTER XXXVIII.

CHAPTER XXXIX.

CHAPTER XL.

CHAPTER XLI.

CHAPTER XLII.

THE FULL PROJECT GUTENBERG LICENSE

FROM MONKEY TO MAN
OR
Society in the Tertiary Age