UGANDA JOURNAL.


 While visiting the village of Olwacomoy, I met an old man who told me
the history of the Acholi of Koc. Close by, one could see two graves, surround-
ed by sticks. They were the Abila which he had built for his father and his
grand-father. The three sticks of each were tied at the top with interlaced grass.
The first one-that of his father-was smaller than the second and its sticks
were of different quality.
 Whenever the Abila is small hut, very often you can see near it what is called
Kijere, which is small table made up of four forks, twenty-four inches in height
supporting sticks tied together. We are told that the son sits upon it when he
wishes to communicate with the souls of his ancestors. It is, however, certain that
its purpose is also to serve for the sacrifices during religious ceremonies, when
the offering are placed upon it.
 At the side of the temples of the ancestors, there are always a small tree or
one or two big branches of trees, and it makes no difference whether or not they
are dry or still green. At times two forks, five feet high and crossed at the top
by a pole, may be seen at the side of the temples.
 These small trees are not always of the same kind. Some plant the Mulembe,
others the Olwedo, others still the Boni, the Olu or the Akwo. It appears that
the Okango tree is used only for chiefs. but there are times when one might find
them on the graves of common people. Some plant trees of different kinds, in a
group, just above the Abila. As an example of this, I found the Olwedo and the
Akwo planted together. In another place in Pagak, the Olwedo and the
Boni were growing on the same spot; at Pabo, the Boni and the Olu; at Koc,
the Akwo and the Olu. (Fig. 2)
 Now, what is the purpose of these living trees near the A bila? According to
 the natives, it is to furnish a cool, shady, sequestered spot for the souls of the
 ancestors. The small green trees, as well as the dry branches joined with the pole,
 are used for displaying hunting trophies. Where there is no tree growing, one
 will see several dried branches. Their purpose is obviously for hanging hunting
 trophies and the skulls of the victims, slain for the sacrifice. (Fig. 3)

 It appears that what is called the sacred tree has no such relation with the
 souls of the ancestors as some of the latest ethnologists claim. It is far from con-
 clusive, from the information of the natives themselves, that the sacred tree
 and the small temple are the dwelling of the souls of the ancestors. It is only a
 rendezvous, where, according to the testimony of the living, the souls of the
 dead come to rest; and as they occasionally find food they are propitiated, so as
 to ward off evils and protect the village of which they are the guardians.
 That the A bia is not the dwelling of the souls, is obvious; for when the
 Ajwaka is asked about the causes of this or that particular incident which oc-
 curred in the village, he makes a decision to this effect: "Build an Abila; the
 ancestors wish to eat." He does not say that they want a dwelling abode, but
 simply, a place to eat. This will be seen even more clearly when we discuss the
 inauguration of the Abila,