After a short time they run from the compound to the head-chief's quarters, followed closely by a number of their hunters uttering loud cries. As the human leopards pass along the paths no townspeople are supposed to be seen, on account of the danger of being captured. At dusk the men with the instruments begin to play, and the people dance until dawn the next morning. The ban is now supposed to be lifted, and the pforshei of the dead man can associate with those of his ancestors.
The life of the pforshei in the home of the dead does not differ from that of the living Eghāp. Married people are reunited with their families. The reunion of a husband and wife is called awuu ndzho ngu pforshei. Cohabitation also takes place in the home of the dead; it is not certain whether children are born. Quarrels may also occur. All authority in the home of the dead is vested in the senior or first reigning chief, and so the Eghāp always pray to him for assistance. This head-chief's name is Mbomvei, the same name as that of the high god; and to-day, as a salutation to the head-chief, this name is given.
The pforshei of anyone who has committed suicide or who has died of leprosy is not allowed to communicate with the other pforshei, but must live on the outskirts of the home of the dead.
The nkongo pforshei are considered to be immortal, and will not die again, except in the case of an evil pforshei.
Many of the Eghāp believe that the home of the dead is inhabited by two classes of people—the good and the bad. Between these there is a very broad and deep river over which there is no passage, and any pforshei which attempts to cross falls into the water and is destroyed. The evil or bad nkongo pforshei are continually fighting with each other; they are subject to illness and death.
The social organisation is exactly the same as on earth. The pforshei of the head-chief is leader there also, but only
