The Calabar people, when the consular eye is off them, bury under the house. In the case of a great chief the head is cut off and buried with great secrecy somewhere else, for reasons I have already stated. The body is buried a few days after death, but the really important part of the funeral is the burying of the spirit, and this is the thing that causes all the West Africans, Negro and Bantu alike, great worry, trouble, and expense. For the spirit, no matter what its late owner may have been, is malevolent—all native-made spirits are. The family have to get together a considerable amount of wealth to carry out this burial of the spirit, so between the body-burying and the spirit-burying a considerable time usually elapses; maybe a year, maybe more. The custom of keeping the affair open until the big funeral can be made obtains also in Cabinda and Loango, but there, instead of burying the body in the meantime, it is placed upon a platform of wood, and slow fires kept going underneath to dry it, a mat roof being usually erected over it to keep off rain. When sufficiently dried, it is wrapped in clothes and put into a coffin, until the money to finish the affair is ready. The Duallas are more tied down; their death-dances must be celebrated, I am informed, on the third, seventh, and ninth day after death. On these days the spirit is supposed to be particularly present in its old home. In all the other cases, I should remark, the spirit does not leave the home until its devil is made and if this is delayed too long he naturally becomes fractious.
Among the Congo Français tribes there are many different kinds of burial—as the cannibalistic of the Fan. I may remark, however, that they tell me themselves that it is considered decent to bury a relative, even if you subsequently dig him up and dispose of the body to the neighbours. Then there is the earth-burial of the Igalwas and M'pongwe, and the beating into unrecognisable pulp of the body which, I am told on good native authority, is the method of several Upper Ogowé tribes, including the Adoomas. I had no opportunity of making quiet researches on burial customs when I was above Njoli, because I was so busy trying to avoid qualifying for a burial myself; so I am not quite sure whether this method is the general one among these little-
