A young man, as a rule, owns no tusked pigs. If he wishes to raise his caste, he has to borrow from the rich high-castes, who are very willing to help him, but only at exorbitant rates of interest. First he has to win their favour by presents, and then he has to promise to return a more valuable pig later. The bargain made, the transaction takes place publicly with some ceremony. The population of the district assembles, and all the transactions are ratified which have been negotiated in private. The owner holds the pig, the borrower dances around him and then takes the animal away. All the spectators serve as witnesses, and there is no need of a written bill. In this way nearly all the men of lower rank are in debt to the high-castes, and dependent on their goodwill, and these can obtain anything they like, simply by pressing their debtors to pay for their pigs.
As a rule, the highest castes of a district work together; they are the high priests, who arrange everything connected with the "Suque," set the dates for the feasts, and decide whether a man shall be permitted to raise his caste. They are practically omnipotent, until one of them rises by still larger sacrifices to a still higher caste, and becomes sole master. If there are no more degrees to reach, the whole scale is run through again an octave higher, so to speak. The jaws of the killed pigs are hung up in the gamal in bundles or rows, as a sign of the wealth and power of the proprietor. These chiefs are in connection with the mightiest spirits, have supernatural power and are as much hated as they are feared.
There is another independent witchcraft beside the "Suque," for weather-making, charms and poisoning, which is known to private men. They take expensive "lessons" from old sorcerers, and transmit their art to the young men they consider clever enough, for good wages. These are the real mischief-makers, for they will lend their murderous assistance to anyone for adequate payment.
In some islands there is also a "Suque" for the women, but it is quite independent of that of the men, and its degrees are easier to reach. Still, women of high rank enjoy a certain consideration from the men.
Real chiefs do not exist in the northern part of the New Hebrides, but the chiefs are the high-castes, who, according to their rank and the strength of their personality, have more or less influence. They cannot give direct orders, but rule indirectly through pressure, threats and encouragement. Officially, all decisions are taken in a meeting of the whole "Suque." The chieftainship is not hereditary, but the sons and especially the nephews of high-castes generally reach high degrees themselves, being pushed by their relatives, who are naturally anxious to be surrounded by faithful and influential friends. Thus there have risen aristocratic families, who think themselves better than the others, and do not like to mix with common people. Daughters of these families command high prices, and are therefore accessible only to rich men, that is, men of high caste. Young men of less good family are naturally poor, and since a woman, as a rule, costs five pigs, it is almost impossible for them to marry, whereas old men can buy up all the young, pretty girls; the social consequences of this system are obvious. In Vao conditions are not quite so bad, because there is considerable wealth, and women are numerous, so that even young men are enabled to have a family; in consequence, the race here is healthier than elsewhere.