1884.] From the Zambesi to Benguella: 115 
In Chikulo's yard there is a small, roughly-cut image, which, I 
believe, represents the spirit of a forefather of his. One day 
a man and woman came in and rushed up to this image, dancing, 
howling, and foaming at the mouth, apparently mad. A group 
gathered round and declared that the spirit of Chikulo's forefather 
had taken possession of this man and woman, and was about 
to speak through them. At last the "demon" began to grunt and 
groan out to poor Chikulo, who was down on his knees, that 
he must hold a hunt, the proceeds of which were to be given to 
the people of his town \ must kill an ox, provide so many 
large pots of beer, and proclaim a grand feast and dance. 
Furthermore, all this was to be done quickly. The poor old 
man was thoroughly taken in, and in two days' time the hunt was 
organized. 
Thus I find, as amongst the Barotse, that divining and 
prophesying, with other religious and superstitious means, 
are resorted to, in order to secure private ends, and to offer 
sacrifice to the one common god — the belly. The more I see 
of them, the more I am persuaded that they have no other god, 
and this I tell them continually. 
At another time a man came to Senhor Porto's to buy an ox. 
He said that some time ago he had killed a relation by witchcraft 
to possess himself of some of his riches, and that now he 
must sacrifice an ox to the dead man's spirit, which was troubling 
him. This killing by witchcraft is a thing most sincerely believed 
in ; and on hearing this man's cold-blooded confession of what 
was at least the intent of his heart, it made me understand why 
the Barotse put such demons into the fire. 
Among the Ovimbundu, old and renowned witches are thrown 
into some river, though almost every man will confess that he 
practises witchcraft to avenge himself of wrong done, and to 
punish his enemies. One common process is to boil together 
certain fruits and roots, with which the wizard daubs his body, in 
order to enlist the aid of the demons, and the decoction is then 
thrown in the direction of the victim, or laid in his path, that he 
may be brought under the bewitching spell. 
These West Africans have not that attachment to other 
members of their own tribe which is seen among the Zulu, the 
Bechuana, and even the Zambesi tribes, where each man is 
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