MEDICAL I'KACTICES AND SUPEKSTITIONS OF KOKDOFAN 
311 
Cleanliness is considered quite unnecessary in conducting a labour. There is, 
however, in spite of this, little puerperal septiciEinia, etc. 
There is a Nuba custom that when a woman is pregnant for the first time, at about the 
fifth month, she is scarred in a rough pattern all over the arms, body and thighs. This 
they call their (tahur) “circumcision.” If a woman remains barren, no “circumcision” 
is performed until she reaches the menopause. 
In cases of inertia the Sudanese midwife and an assistant shake the patient 
violently by the shoulders at intervals to hasten matters, sometimes with unforeseen 
results. 
During child-birth a large assortment of charms are worn, around the neck, breasts 
and flanks and also attached to the angerib. A design of the Prophet’s sandal may also 
be hung on the wall for the labouring woman to look towards for assistance. 
Death in ntero, etc. Death in 
Abortion and death in iitcro are ascribed to evil influences, such as the evil eye, 
Um-El-Sibian, or the jealousy of another woman, who will then procure charms to such an 
end from the nearest Fiki. 
Should a woman menstruate during pregnancy, the expected child is considered dead, 
or in a state of susjiended animation, in which condition it may remain for years without 
being delivered. 
Through evil influence, too, full-term children may remain alive in ntero, being felt to 
move but showing no anxiety for delivery. One case is recorded in which this condition 
lasted for 17 years, during which time the ever-expectant mother spent most of her savings 
on worthless charms and remedies ! 
In these cases of suspended birtli and animation, should the husband absent himself 
for a period of months, on re-cohabitation the child may return to a natural state and 
eventually be born, already somewhat advanced in years. 
The solitary lock of hair on a clean-shaven head called Gurin, Gambour or Guaga, significance 
worn by many male children and adults, is supposed to adorn that part of the head which 
first presented during birth (it is indeed commonly situated in the right or left occipito¬ 
parietal region), the exact locality being carefully recorded by the midwife present at the 
time. 
It is allowed to grow;— 
1. During babyhood as the token of a vow made during pregnancy by the parents, 
that should a boy be granted them they will not shave the Gambour until they have 
sacrificed to some saint, Fiki, or the like. 
2. In the child, it is preserved as a convenient handle for angels to lift him out of 
harm’s way in case of necessity. 
3. In youth it may be retained solely as an ornament. 
4. In later life again it may be re-grown as the token of a vow on the part of the 
wearer. 
5. Some carry it as a safeguard against the heat of the sun. 
6. Whilst certain Fikis and holy men wear it as a badge of oflice. 
I have read that a similar scalp lock worn by a certain tribe of North .\nierican 
Indians is considered by them as a protection to the soul. Should it be removed by an 
enemy, the soul thus exposed is at the mercy of the operator. 
