A Friend appears unexpectedly, and our Travellers spend a Disturbed Night.  
Whatever ethereal persons may say to the contrary, there can be no doubt whatever that the consumption of food is an intellectual treat, inasmuch as it sets the body free from the cravings of appetite, and by stimulating those nervous influences which convey vigour and vitality to the brain, not only becomes the direct cause of physical gratification, but induces that state of mind which is most favourable to the development of the interesting creations of fancy and the brilliant coruscations of imagination.
 
We might pursue this subject further did time and space permit; but our objection to “skipping” is so great, that we shrink from giving the reader even a shadow of excuse for doing so. Moreover we dread the assault of the hypercritical reader, who will infallibly object that it is not “the consumption of food,” but the resulting mental effect which is the “intellectual treat.” As if we did not know that! “But,” we would retort with scorn, “can any cause be separated from its effect without bringing about, so to speak, the condition of nonentity?”
 
Passing to the subject which gave rise to these erratic thoughts, we have to relate that the whole party, entertainers and entertained, did ample justice to the rice, beef, chicken and marrow-bones, after which Hockins wafted the natives to the seventh heaven of delight and wonder by means of his flageolet. It was very late that night before they retired to rest. It was later still before they went to sleep.
 
The native village at which our travellers had arrived was a rude, poor-looking place, inhabited by a brave and war-like tribe, who depended more for defence on their personal prowess and the difficulties presented by their forests, than upon ditches or ramparts. The village was, however, surrounded by a fence of trees growing so close together that it would have been almost impossible to carry the place by assault if resolutely defended from within.
 
The huts were roughly constructed of bamboos plastered with clay and lined with matting,—also with the large leaves of the “traveller’s tree,” and thatched with rushes.
 
The chief’s hut, in which the white guests were feasted, was of course larger and somewhat better in construction than the others. Its floor, composed of hard-beaten clay, was covered with matting, clean pieces of which were spread for the visitors to squat upon, for there were no chairs, stools, or tables. In the north-west corner was the hearth—a square of between two and three feet, with a few large stones for supporting the cooking utensils, but without chimney of any kind. Smoke was allowed to find an exit as it best could by crevices in the roof and by a small window or hole in the north gable. A few cooking-pots, earthen jars, rice-baskets, some knives, a wooden chest, and several spears, completed the furniture.
 
Against the northern roof-post hung a small bottle-shaped basket, which contained the household sampey, or god, or charm. In Madagascar this usually consists of a meaningless stone; sometimes a chip of wood, the leaf of a tree, or a flower, and this is what the natives pray to and profess to trust in!
 
Our travellers found, after supper was over, that they were not to sleep in the chief’s house, for they were led to that of a head-man of the village, and told they were to rest with him. This man was old, and seemed to have no wife or family, for the only person at home at the time, besides himself, was an old woman, perhaps his sister, who looked after the household. He was a hospitable old man, however, and made them heartily welcome to their beds of matting in the north end of the hut. Unfortunately the south end of it was usually occupied by pigs and poultry. These were expelled for the occasion, but they insisted several times on returning to their own abode, being unable, apparently, to believe that their expulsion was really intended! As there were several openings in the hut, the difficulty of excluding the animals was great, for when expelled at one hole, amid remonstrative shrieks and screams, they quickly re-entered at another with defiant grunts and cacklings.
 
By stopping up the holes, however, the enemy was finally overcome. Then the old man, having retired to his corner, and the sister having departed, Mark Breezy, John Hockins, James Ginger, and Ravonino drew round the fire, heaped-on fresh logs, lay down at full length on their mats, and prepared to enjoy that sleepy chat which not unfrequently precedes, sometimes even postpones, repose.
 
“That was a curious speech that Voalavo made to the crocodile, Ravonino,” said Mark. “Do you really think he believed it did any good?”
 
“Yes, truly, he believed it. This is a land of charms and superstition. Voalavo is of too honest and straightforward a nature to practise what he does not believe in.”
 
“Does you b’lieve in charms an’ soopistition?” asked Ebony, with expectant eyes.
 
“What need to ax that, you stoopid nigger?” said Hockins; “don’t you know he’s a Christian?”
 
“Das true, ’Ockins. I hoed an’ forgot.”
 
“But tell me, Ravonino, are de crokindiles awrful rampageous when dey’re roused?”
 
“Yes, they are pretty bad,” said the guide, clearing his throat, for he was fond of expatiating on the wonders and beauties of his native land! “And although they look sluggish enough when sprawling on mud-banks, half-asleep in the sun, you would be surprised to see them go after fish, which is their principal food. Their favourite haunts are the deep rugged banks of a river or lake overhung with trees, where they can hide themselves and watch for prey. It is not only in water that they are dangerous. They fasten their teeth, if they get the chance, on any animal that comes to the river to drink. They sometimes get hold of bullocks when drinking, and often do so when the cattle are swimming across. They are unnaturally ferocious, too, for they will devour their own young.”
 
“Oh! de brutes!” exclaimed Ebony, poking the fire with a bit of stick savagely. “Don’t de mudders fight for de young uns?”
 
“Not they. The mothers lay their eggs in the sand and leave them to look after themselves. The others are sly, and—”
 
“Dat’s de fadders, brudders, an’ unkles ob de eggs, you mean?”
 
“Yes, that’s what I mean. The old he-crocodiles watch where the eggs are laid, an’ when it’s about time for them to break an’ let the young ones out, these monsters go into the water at the edge and wait. When the baby-crocodiles get out of prison they make straight for the water, where the old villains are ready to receive an’ devour them. Some times the young ones are stupid when they are born, they take the wrong road and escape their relations’ teeth only to get to the rice-grounds and fall into the hands of the natives. Many of the eggs, too, are destroyed, before they are hatched, by vultures and other birds, as well as by serpents. Men also gather them by hundreds, boil them and dry them in the sun to preserve them for use or sale.”
 
“The miserable young things seem to have a poor chance of life then,” said Mark, sleepily.
 
“Das so, massa. I’d rader be a nigger dan a crokindile.”
 
Hockins said nothing, being sound asleep.
 
“What makes that rattling among the cooking-pots?” asked Mark, looking round lazily.
 
“Rats,” replied the guide. “Didn’t you see them running along the roof when you came in?”
 
“No, I didn’t.”
 
“Look up now, then, and you’ll see them on the beams.”
 
Mark and Ebony both looked up, and beheld a row of rats on the beam overhead—their bead-like eyes glittering as they gazed over one side of the beam, and their long tails just showing on the other.
 
“Das funny,” said the negro, who was in sympathy with the whole brute creation!
&nbs............