dying people with their last breath threatening to return as spirits to revenge themselves upon their living enemies. He could not tell me if there was any duration set upon the existence as spirits of these human souls, but two Congo Français natives, of different tribes, Benga and Igalwa, told me that when a family had quite died out, after a time its spirits died too. Some, but by no means all, of these spirits of human origin, as is the case among the negro Effiks, undergo reincarnation. The Doctor told me he once knew a man whose plantations were devastated by an elephant. He advised that the beast should be shot, but the man said he dare not because the spirit of his dead father had passed into the elephant.
Their number is infinite and their powers as varied as human imagination can make them; classifying them is therefore a difficult work, but Doctor Nassau thinks this may be done fairly completely into:—
I. Human disembodied spirits—Manu.
2. Vague beings, well described by our word ghosts: Abambo.
3. Beings something like dryads, who resent intrusion into their territory, on to their rock, past their promontory, or tree. When passing the residence of one of these beings, the traveller must go by silently, or with some cabalistic invocation, with bowed or bared head, and deposit some symbol of an offering or tribute even if it be only a pebble. You occasionally come across great trees that have fallen across a path that have quite little heaps of pebbles, small shells, &c., upon them deposited by previous passers-by. This class is called Ombwiri.
4. Beings who are the agents in causing sickness, and either aid or hinder human plans—Mionde.
5. There seems to be, the Doctor says, another class of spirits somewhat akin to the ancient Lares and Penates, who especially belong to the household, and descend by inheritance with the family. In their honour are secretly kept a bundle of finger, or other bones, nail-clippings, eyes, brains, &c., accumulated from deceased members of successive generations.
