UGANDA JOURNAL.


Elder: Ngu ci oto, lee ci otoo.
 The wild beast may die; and the animals may die (by our spears)
All: Otoo, otoo, otoo!
 Let them die, die, die!
Elder: Tong obed ma bit.
 That the spear may be sharp.
All: Ma bit, ma bit, ma bit.
 Sharp, sharp, sharp!
Elder: Nyodo i kom mon opot maber.
 Childbirth of mothers may be happy.
All: Maber, maber, maber.
 Happy, happy, happy.
Elder: Cam ci otwi, ci ocyek.
 The crops may grow and may ripen.
All: Ocyek, ocyek, ocyek.
 Ripe, ripe, ripe,
Elder: Lotino ci okok.
 That the children may cry.
All: Okok, okok, okok.
 Cry, cry, cry.

 This last phrase means that there may be children in the houses. Because
when there is the cry of the children it is a sign that a new baby is born. This
invocation is replete with meaning. They wish to be happy parents, in the true
sense of the word. Thus keeping clear of immorality the people are stronger
and more generous in all life's events.

 Though the above dialogue is admittedly simple, it is, nevertheless, quite
impressive. The pomp and show of it all impresses one not a little. Those un-
civilised natives congregated about a very small temple for the purpose of hon-
ouring their ancestors in order that they may be propitious and kind to the
living; the elders, clad in their goat-skins, armed with spears, and looking really
savage, make an imposing picture.

 Their ceremonies conclude with a dance. There is also a deal of singing in
honour of the ancestors. Even love-songs have their place in this singing part
of it. This dancing and merry-making occurs in the late evening.

 At sunset the skull of the goat is placed upon the Abila and there it will
 remain for some days, when it is removed only to be placed on the sacred tree.
 All the men present eat the food that is left over, and which was not offered to
 the ancestors.