Page:Journal of American Folklore vol. 12.djvu/198

186 puts on his necklace and headdress, which gives him a strange, wild appearance. Taking one of the gourd rattles, and giving the others to the parties interested, setting up the images, he is ready for operations. He begins by shaking the gourds and blowing the horn whistle, at the same time chanting in a minor strain, all the rest responding in chorus. In this way he works himself up into a sort of frenzy. He then takes the basket of charms, and, by throwing them slightly, claims to be able to read from them the past and future, and to declare the guilt or innocence of a person. In this way trivial matters, as well as the most weighty, even life and death, are decided. For instance, if, while determining whether an accused person is a witch or not, in his shaking and throwing of the charms the little horn with the wax and red seeds should stand upright, that would be taken as evidence of guilt; while if, on the contrary, the little image with the small cowry shell on the head should stand upright, that is evidence conclusive that the person is innocent. Not only is the question of guilt thus decided, but witch-doctors are thought to be able to predict coming events.

An important object in the outfit is a large horn of the roan antelope, containing a smaller antelope horn, medicines, oils, etc., prepared by the ocimbanda. This is known as ombinga, or "loaded horn," and is considered efficacious in warding off from its possessor all harm, lightning, disease, witches, spirits, wild animals, etc. Carried upon journeys, it also insures a prosperous issue to the undertaking, and affords as well protection. Somewhat similar in construction, but used for an entirely different purpose, is the ocifungo or rain wand. This is the tail of an ox, into which are inserted two small horns with medicines and oils. By blowing the horns and waving the tail, the ocimbanda is supposed to drive off rains at will.

Of numerous small charms, umbanda, in the collection, two are of sufficient interest to merit notice. One consists of two four-inch-long bottle-shaped objects made of woven string, from the mouth of each of which projects a two-inch tuft of very tiny feathers. The two objects are joined at the top and bottom, and singly bear a decided resemblance to a Hopi tiponi, or religious society's palladium. They contain medicines and are worn from the neck. This is a special war charm, and affords protection against bullets and all harm in battle. The other charm is an ox's hoof into which is thrust a small antelope horn and medicines. In times of special danger, it is put up somewhere in the village for protection. Still