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 is care taken to send a soul down, but means are taken to see whether or no it has duly returned; for keeping a valuable soul, like that of a great Fetish proficient who could manage outside spirits, or that of a good trader, is a matter of vital importance to the prosperity of the Houses, so when such a soul has left the House in consequence of some sad accident or another, or some vile witchcraft, the babies that arrive to the House are closely watched. Assortments of articles belonging to deceased members of the house are presented to it, and then, according to the one it picks out, it is decided who that baby really is—See, Uncle so-and-so knows his own pipe, &c.—and I have often heard a mother reproaching a child for some fault say, "Oh, we made a big mistake when we thought you were so-and-so." I must say I think the absence of the idea of the deification of ancestors in West Africa shows up particularly strongly in the Calabar school, for herein you see so clearly that the dead do not pass into a higher, happier state that the soul separate from the body is only a part of that thing we call a human being; and in West Africa the whole is greater than a part, even in this matter.

The pathos of the thing, when you have grasped the underlying idea, is so deep that the strangeness of it passes away, and you almost forget to hate the horrors of the slaughter that hang round Oil River funeral customs, or, at any rate, you understand the tenacity you meet with here of the right to carry out killing at funerals, a greater tenacity than confronted us in Gold Coast or Dahomey regions, because a different idea is involved in the affair. On the Gold Coast, for example, you can substitute wealth for the actual human victim, because with wealth the dead soul could, after all, make itself comfortable