UGANDA JOURNAL.


 It is a good omen if the goat defecates, and they at once thank the ancestors
for having accepted the offering for consecration of the Abila. All those present
likewise express their good pleasure. On the other hand, if it urinates, it is taken
as an ill-omen. It means not only that the ancestors are greatly displeased, but
that there will be cases of death in the village, if they dare sacrifice that goat with-
out mentioning it to the Ajwaka, in front of the Abila, before the service gets
under way.
 When the omen is good they proceed without delay to carry out all the ritual-
istic ceremonies; and when it is not good they are expected to go to the Ajwaka,
with the goat. All do not go to the Ajwaka, but only the builder and a represen-
tative group selected from among the elders. Arrived at the Ajwaka, the builder
(Won abila) explains the reason for his coming, and gives minute details of what
happened in the village.
 Having heard the full account, the Ajwaka then casts lots either with two
pieces of skin, shaped like soles, or with round small stones. The dice are thrown
up in the air, and then permitted to fall on the skin of a bull, on which he is
standing. Then, having considered the mysterious manner in which the falling
dice have arranged themselves, he raises his head.
 He addresses those present, in a grave and solemn tone of voice: "The
fact that the goat urinated, points to the fact that the ancestors do want the
Abila to be built; but they reject the victim for the sacrifice. There is a reason
for this. Some one among you is guilty of having incurred the displeasure of the
ancestors. It is on this account that they refuse the food which they had at first
requested, and which you wished to offer. It is thus that they express their dis-
pleasure. Who is guilty?"
 The chief of the representative body then begins to recall past events, over
a period of years, trying to recall what might have been the cause of this refusal
on the part of the ancestors, and on such a very solemn occasion.
 Then he commences to talk, while the people present listen very attentively,
and in absolute silence. They confirm the Ajwaka's statement. Then the builder
declares that really, in the past, this or that occurrence called down the dis-
pleasure of the ancestors. He will then tell how, in public or in private, he
quarelled without a good reason; or that he-quarelled with his brothers and other
relations; or how his wife offended the wives of his brothers. Any similar case,
which would be a reason for having displeased the ancestors, is admitted.
 Then the Ajwaka pronounces sentence, having heard the testimony. He
orders that a she-goat be sacrificed, so as to placate the ancestors. Then, in
recompense, they offer the Ajwaka gifts which were brought along for this pur-
pose: flour, hens, a bow with five arrows, or other articles of small value.
 The elders and all the people taking part, again return to the village, and
they gather in a circle to hear the answer of the Ajwaka. Afterwards they go to
the Abila, and an elder having led around three times the victim to be offered and
being reassured that all will be well, the rite is continued; as a mark of pleasure
and as a blessing, they all spit on the victim.