146 Shells as evidence of the Migrations. 
placed to receive these offerings.* On the death of a twin 
the body is embalmed and the ghost is caught by the 
medicine man and made up into a “twin” (mulongo). To 
do this, the man goes by night into a space in front of the 
house, spreads a barkcloth on the ground, kills a white 
fowl, cuts out its tongue, and places it on the barkcloth ; 
he then watches for the first insect that alights on the 
barkcloth, catches it, and wraps it up with the fowl’s 
tongue, saying that the ghost has come back again. The 
insect and fowl’s tongue are then made up into a “ twin” 
decorated with cowry-shells and beads, put into a wooden 
pot and preserved.” 
In addition to the above uses, cowries are employed 
by the Baganda to decorate the royal drum. Drum-sticks 
made from human arm-bones are also ornamented with 
them, as well as the stool of the war-god Kibuka.” 
According to Stuhlmann, cowries were used in 
Karagwe, on the west side of Victoria Nyanza, to orna- 
ment the leather-cuff which serves as a protection of the 
left wrist at archery, and in Unyora, north-west of the 
above lake, the most important personage wears, as token 
of his rank, a strip of cow-hide adorned with cowries and 
coloured glass beads. The Wassongona and Wahuma 
have cowries as neck-ornaments, and the young girls of 
the latter wear a hip-cord pf cowry-shells and beads, which 
are sewn on leather strips.” 
According to Schweinfurth the Madi and Niam Niam 
wear cowry-ornaments, but they do not appear to be of 
great importance among the latter people. Cowries were 
much sought after in former times by the Bongo, but they 
have long since fallen out of the category of objects 
78 Jbid., p. 71- 
79 Jbid., p. 124. : 
°° Jbid., pp. 26, 214 and 306, fig. 40. 
*1 Schneider, of. cit., p. 4172. 
