they may choose to haunt. Many devices are resorted to, to purify the villages from these spirits. One which was in use in Creek Town, Calabar, to within a few years ago, and which I am informed is still customary in some interior villages, was very ingenious, and believed to work well by those who employed it.
In the houses were set up Nbakim—large, grotesque images carved of wood and hung about with cloth strips and gew-gaws. Every November in Creek Town (I was told by some authorities it was every second November) there was a sort of festival held. Offerings of food and spirits were placed before these images; a band of people accompanied by the rest of the population used to make a thorough round of the town, up and down each street and round every house, dancing, singing, screaming and tom-toming, in fact making all the noise they knew how to—and a Calabar Effik is very gifted in the power of making noise. After this had been done for what was regarded as a sufficient time, the images were taken out of the houses, the crowd still making a terrific row and were then thrown into the river, and the town was regarded as being cleared of spirits.
The rationale of the affair is this. The wandering spirits are attracted by the images, and take shelter among their rags, like earwigs or something of that kind. The charivari is to drive any of the spirits who might be away from their shelters back into them. The shouting of the mob is to keep the spirits from venturing out again while they are being carried to the river. The throwing of the images, rags and all, into the river, is to destroy the spirits or at least send them elsewhere. They did not go and pour boiling water on their earwig-traps, as wicked white men do, but they meant the same thing, and when this was over they made and set up new images for fresh spirits who might come into the town, and these were kept and tended as before, until the next N'dok ceremony came round.
It is owing to the spiritual view which the African takes of existence at large that ceremonial observances form the greater part of even his common-law procedure.
There is, both among the Negro and Bantu, a recognised
