long had a dark suspicion regarding this matter—a suspicion as to where those goods went. Their proper destination, of course, should be the under-world. Thither undoubtedly on the Gold Coast they would go; but when sent in the Rivers I do not think they go so far. In fact, to make a clean breast of it, I do not believe big chiefs are properly buried in the Oil Rivers at all. I think they are, for political purposes, kept hanging about outside life, but not inside death, by their diplomatic successors. I feel emboldened to say this by what my friend, Major Leonard, Vice-Consul of the Niger Coast Protectorate, recently told me. When he was appointed Vice-Consul, and was introducing himself to his chiefs in this capacity, one chief he visited went aside to a deserted house, opened the door, and talked to somebody inside; there was not any one in material form inside, only the spirit of his deceased predecessor, and all the things left just as they were when he died; the live chief was telling the dead chief that the new Consul was come, &c.
The reason, that is the excuse, for this seemingly unprincipled conduct in not properly burying the chief, so that he may be reincarnated to a complete human form, lies in the fact that he would be a political nuisance to his successor if he came back promptly; therefore he is kept waiting.
From first-class native informants I have had fragments of accounts of making-father ceremonies. Particularly interesting have been their accounts of what the live chief says to the dead one. Much of it, of course, is, for diplomatic reasons, not known outside official circles. But the general tone of these communications is well known to be of a nature to discourage the dead chief from returning,
