252 SOME TRIBAL CUSTOMb IN THEIK RELATION TO jr?:niCINE AND MOBALS 



Whistling cure 



Carried out by blowing on primitive wliistles, different varieties of which exist for the 



relief of headache and mental conditions, or to protect the whistler from danger, as also to 



Whistling cure attract harmless and repel carnivorous animals. Scrapings from many such whistles are 



supposed to possess medicinal properties. Further reference will be made to them under the 



heading " C'harms." 



O K A r r L A K R I T E R 



77(C Bi'in/d Itltr 



I can do no more than outline this interesting oracular rite, which depends on the 

 feeding of a fowl with a Benga poison (a powdered red root obtained from the Congo). 

 The poison is administered on the end of a straw or quill, whilst the question requiring 

 solution is repeated in a low monotonous chant by the operator. Having been given 

 an indefinite amount, the fowl is released and observed, its decease or survival signifying 

 the answer. In this way any question concerning life or death, health or disease, guilt 

 or innocence, can be settled. 



Benga poison is also administered to fowls in simple sacrifices of propitiation or 

 thanksgiving. 

 The Ordeal 



Should one condennied by the Benga Eite wish to challenge its decision he may 

 be permitted to swallow the drug himself ; death resulting proves his guilt, whilst if 

 he live his innocence may still be left in question. 



Captain A. L. Hadow (Inspector, Eastern District, Bahr-El-Ghazal) quoted me 

 the case of a man who underwent this ordeal three times in succession without evil effect. 



Devil-dancing divination 



Space will not permit of my entering into a full description of this remarkable rite. 



In the first place the devil-dancer {vide Fig. 71) fortifies himself and his assistants with 

 a salt called Biero (perhaps a stimulating narcotic ? hashish) contained like the Goa in a 

 bush-buck horn or Koura. This is to give him and them the necessarj- " power," as also to 

 frighten away evil spirits. Having so done he stands naked in the centre of a circle of 

 onlookers, a large wooden rattle (Unzoro) grasped in each hand and palm leaf rattles bound 

 round each leg. Sprinkling some powdered root on the ground to hallow it, he pauses 

 Divination while the matter to be divined is put to him, his assistants chant dismally, accompanying 



themselves on native musical instruments (Plate XVII., figs. 7 and 8; Fig. 61) while beating 

 the time on tom-toms. Suddenly with a bound he flings himself into a frantic confusion of 

 dance — leaping, strutting, shrinking and shuddering as though a iiost of devils were 

 about him. Attacking the unseen, retreating, whirling and contorting, the drums 

 throbbing madly and the chant' becoming more animated, he foams at the mouth, 

 perspiration pouring from his body, his eyes are half closed. On a sudden he stops, bows 

 his head and delivers his divination in a low dreamy voice. It is a very strange and 

 moving sight. 

 The Divining Board. Eiiiva Bite [Zaiideh tongue) (Plate XVII., fig. 4 and Fig. 79) 



The board consists of two small discs of hard wood (about 6 inches in diameter). One 

 the Um (or mother), having three legs on its under surface, is placed on the ground and 

 held in position by the operator's foot. Against its smooth upper surface is applied the 



' One of these chants was translated to me as follows: — "A curse on the Hakoma (flovernment) that has 

 killed the aged Yambio hiding in the grass, and has caused Mange, like a jackal, to seek refuge t'ruui place 

 to place, hiding in the grass." This seemed very irrelevant and rather revolutionary — on such an occasion. 



