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 victim to kill his charmer, though that individual, knowing the pleasure so doing would afford his victim, takes good care to go on a journey, and to keep out of the way until the charm has worked out in suicide. There is a certain amount of common sense in this proceeding which is undoubtedly true African, but there is a sort of imaginative touch which makes me suspect Mohammedan infusion; anyhow, I leave you to judge for yourself whether, presupposing you accept the possibility of a man doing such a thing to you or to any one you love, you think he can be safely ignored, or whether he is not an enemy to society who had better be found out and killed—killed in a showy way. Personally I favour the latter course.

There is but one other point in witchcraft in West Africa that I need now detain you with, and that is why a person killed by witchcraft suffers more than one who dies of old age, for herein lies another reason for this hatred of witchcraft. Every human soul in West Africa throughout all the Fetish schools is held to have a certain proper time of incarnation in a human body, whether it be one incarnation or endless series of incarnations; anything that cuts that incarnation period short inconveniences the soul, to say the least of it. Under Ellis's school, and I believe throughout all the others, the soul that lives its life in a body fully through is held happy; it is supposed to have learnt its full lesson from life, and to know the way down to the shadow-land home and all sorts of things. Hence also comes the respect for the aged, common throughout all West Africa. They are the knowing ones. Such an one was the late Chief Long John of Bonny. Now if this process of development is checked by witchcraft and the soul is prematurely driven from the body, it does not know all that it should, and its