92 REPORT OF THE HARVARD AFRICAN EXPEDITION 
considered either to enter some animal, or in other instances to become in some 
way concerned with the water or vegetation or earth. Sometimes it is believed 
that the dead man still knows what is going on, even though not able to talk or to 
move. His spirit, however, may become even more powerful after death than it 
was in life, and may become offended and pursue one. It hence must be provided 
with food, particularly for a short time after death. Consequently food is often 
placed on or near the grave where supposedly the spirit can reach it. The spirit 
must also be placated from time to time by various offerings or sacrifices and 
guarded against by wearing various charms. Special precautions must be taken 
not to offend it. If a person supposed to be of evil nature dies, arrangements 
must be made to prevent the return of his spirit. The body is sometimes buried 
at some distance from the village, and a circuitous route to the spot taken in 
order that the spirit may not find its way back. To the same end a fence a few 
inches high is built between the grave and the town. In rare instances the body 
is burned, which is supposed to kill the spirit. In other cases the spirit is ap- 
peased by sacrifices placed near the grave. Sometimes a vine or a rope is placed 
round the house with the idea of keeping off evil spirits. Westermann points 
out that among the Kpwesis the souls of the departed are supposed to dwell 
in communities in certain places, as, for example, either in or near a large silk 
cotton tree, or in the birds which hover about it. Sacrifices and food are con- 
sequently often placed in the haunted spot. As has already been intimated, the 
belief in fetishes and idols and their use is also more or less general among the 
tribes. The fetish is either worn or, more commonly, put in a public place in 
the town, or near the trail in the vicinity of a village. It is surprising to find 
occasionally fantastic offerings along the forest trail, such, for example, as a 
large leaf on which are placed a few rice stalks neatly tied together and a few 
kola nuts. The idea seems to be that the fetish is the abiding place of some 
spirit which may either ward off evil from one’s self or bring bad luck to one’s 
enemies. Among the Kpwesi tribe the word sala is said to refer to these fetishes, 
and the sala which is able to ward off evil may not be an inanimate object, such 
as a vessel of food in the center of the village under a tree or a small hut, but an 
animal, perhaps a chicken or a goat. Such an animal enjoys special liberty and 
care in the village. In other instances it may be a young girl or a woman who 
has the power to give luck to the community, and, if so, she lives in the house 
of the chief. 
In the Bundu society or school, it is taught that a parrot overlooking a sleep- 
ing child or a playing babe means good fortune but the same parrot appearing 
near a woman who has laid aside a garment is the worst of omens. The head 
woman of the Bundu also warns expectant mothers not to walk over the shadow 
of a bird in flight, — especially that of a vulture, — or to step over a lizard run- 
ning across the path. If, however, these errors are committed, the juices of 
certain plants rubbed on the forehead or over the nipples will avert the evil 
consequences. At a birth the noise of animals is harmful and so also is the 
presence in the house or in the garments of the attendants of any knotted string 
or material, but, on the other hand, the flight of birds about the house is among 
