WaJiika. 
tion of the unknown deity, are all comprehended 
under the expression, the object being to prevent, 
avert, or destroy the evil which "Mulungu"is sup- 
posed to inflict, or to prevail upon him to withdraw 
the infliction and bestow some favour. The modes in 
which it is performed vary greatly. The repetition of 
certain incantations, drumming and dancing perform- 
ances, sacrificial ceremonies, oflerings of fowls, goats, 
sheep, cattle, etc. ; the use of charms, and uganga 
(sorcery), are some of the ways in which it is done. 
Anything but a direct and simple appeal to God for 
His aid and blessing. But with their views of what 
God is, such prayer were impossible. 
Life beyond the grave is unknown to the Wanika. 
Death with them is the end of being ; it is annihilation, 
an eternal sleep, a dreadful leap in the dark. They 
see nothing, they hope for nothing further, and' they 
accept their fate with stolid indifference. Yet they 
do not like thinking about it, and when pressed for 
their opinion they admit that it is an unpleasant sub- 
ject. *Tt is bad," say they, "but what are we to do 
it is our lot." When assured that there is an after- 
existence, they laugh their incredulity in your face, 
and treat you as though they thought you were 
trying to impose upon them, not hesitating at times 
to give you the lie direct. Yet they believe in the 
existence of what they call " korma," the manes of 
the departed, or, as the term may mean, evil spirits. 
But, again, their notions of what those spirits are, are 
of the most shadowy character, and cannot be said to 
indicate either a belief of an existence after death, or 
of a separate spirit-world. 
As may be supposed, superstition takes the place 
