African

magicians speak more familiarly with souls than even our Theosophists and Spiritualists. Such wizards summon spirits by “ will-force” and incantations (see Ob). They can influence people by their footprints [the “unlucky foot” of the Bechuana—Ep.], by their nail-parings, and even without such aid, however distant they may be. This is done by power of will, though, when a British magistrate put a wizard to the test, the latter broke down, “ because,” he said, “of the unbelief of the bystanders.” Their followers say, neverthele , that they can raise the dead, but the proce seems to be impo ible after the body has decayed, which they admit, so that a general resurrection becomes impo ible. Only the medicine man can kindle holy fire for sacred rites, and this must be by rubbing, and by order of the chief, who gives him two sticks which he must carefully restore, allowing no one else to touch them. These sticks are called “husband and wife, the latter being the smaller,” As a rule spirits are supposed to be above the earth, for most prayers begin, “O ye departed spirits, who have gone before, descend and accept this food.” All Africans appear to worship the sun as a god—indeed, his name usually means “God"—and the moon and some constellations are gods. [The Hottentot myths—see Hahn’s Tsuni Goam—are elaborate, but their astronomy, etc, seem to be perhaps Malay, for they are semi-Chinese in features, and a large ancient Malay element colonised Madagascar (as Hovas), while there is still a considerable Malay population in Cape Town.—Ep.] Nearly every village has its sacred or fetish tree, under which sacrifices take place: offerings are made to it, and household or agricultural implements (as among Arabs, .), are placed there _ for safety. [Some Bechuana adore certain trees, and leave stones in the branches as evidence of a visit—as Arabs tie rags to such sacred trees—Ep.]