68 Proceedings of the Rojjal Irish Acadcmj/. 



lastly, the social bond whicli regulates the intercourse of life. In this 

 connexion the three pieces of &'^\i\, cane tied with the three cords of different 

 colours, also found in the Borfirmor bag, may have some significance, and tliere 

 seems to be an idea that it is symbolical of generation, life-growing and 

 inherent. 



The trident is a sign of the Trinity ^ it is also one of the signs of Siva ; and 

 on the West Coast of Africa a trident-shaped spear is the badge of oiSce of a 

 chief's prime minister or chief man, his treasurer and man of business, and by 

 him carried before the chief as a symbol of his power, and forms part of the 

 chief's regalia. 



The outline of the Poro bush is said to represent a tree somewhat in 

 the form of a genealogical tree ; and the Bundu bush takes this shape 

 enclosed in an oval. The shape may be accidental or intentional ; but it is 

 curious that the various lodges are not approached direct from the entrance 

 or placed on either side of it, but that from the entrance one broad path 

 penetrates the bush, and from it, as it proceeds, are cut the paths to the 

 lodges, thus forming the outline of a tree, and one is tempted to see in this 

 shape a fragment of a forgotten knowledge. The tree is a sacred emblem 

 all the world over, and is regarded as the residence of a beneiicent goddess. 

 In Egypt it was associated with Hathor, a tree-goddess who dwelt in the 

 sycamore tree and represented abundance, and hence the female principle, 

 the Divine Mother who gave life, and presided over life, and is identified 

 with Isis. In Babylon the tree was connected with Ea, the god of the 

 deep ; and it is significant that one of the meanings of the Y is water. 

 This symbol is often tattooed on the foreheads of Albanian women ; and it is 

 one of the Hindu caste-marks. The holding of meetings under a tree is 

 world-wide, and has a religious significance. On the Congo all important and 

 legislative meetings are held under the shade of a tree ; and in West Africa 

 the Poro meetings and those connected with the sacrifices were often held 

 under a tree. 



On the Gambia, amongst the Bassari and the Jollah, or Feloops, who are 

 also caUed the Ajamati, a tree is identified with the life of each individual. 

 The Jollah worships his tree and makes a smooth place round its roots ; on it 

 and into its crevices he puts and hides things. A similar idea exists all along 

 the coast to Nigeria, where the pagans call the big tree their life, and say that 

 when any of them die, even in a far country, their spirit I'cturns to tlie big 

 tree. 



Tlic Great Mother. — Tlie Niger Company's MSS. say that in early times 

 a pagan goddess who had many names — amongst them Gonkie and Shemsusu — 

 lived on the walled hill of Dalla, now Kano Town. The chief of the people 



