the top of the basket which it circles, thus giving a decorative effect as well as affording additional strength. The lid is built in a similar manner.
Only second in importance is a small basket-shaped gourd, ongombo, used in divination. The basket is ten inches in diameter and three inches deep. Around the rim is bound two bands of grass fibre, thus affording strength, and, by means of the manner of binding these in place, a certain amount of decoration. The basket has evidently seen much use, for the bottom is cracked in several places and has been mended with cotton thread. On two sides near the rim are two cowry shells. The contents of this basket are extremely varied, all the objects being in the nature of charms. Among them may be enumerated several small images made of different kinds of wood, horn of a goat, ox hoof, piece of pig's foot, lion's tooth; skin from the nose of a hyena, to smell out crime; bone of a person, a supposed witch; chicken bones, and a chicken head with open mouth, which is supposed to represent a gossip; and dozens of other trinkets, each having its own significance in the eyes of the witch-doctor.
During the process of divination two images, ovitakas, representing male and female, are set up before the ocimbanda, that he may cause them to be inhabited by spirits. These are not worshipped as idols, yet are venerated in a sense by the common people, especially by women and children. The images are carved out of hard wood, and stand a little over a foot in height. Each one is partially clothed in a cotton wrapper, and bears about the neck several strands of native beads. They possess unusual interest, as on the back of the head of each the manner of wearing the hair of each sex is carefully portrayed. Attached to the male by a string around the neck is a rosette of dull red and yellow feathers, one of which has been artificially notched. To enable the ocimbanda to call the spirits into these images, he uses a whistle, ombinga, consisting of the horn of a small antelope inserted into an ox-tail wrapped with beads arranged into broad bands of white, black, and red. Furthermore, when about to divine, the doctor eats a number of ants. He also has some medicines known collectively as ovihemba, which are kept in a skin, from which he takes and eats before and during divining. Of rattles, ocisikilo, shaken by the ocimbanda during the practice of his art, there are two, both bottle-shaped gourds containing cannalilly seeds.
When the ocimbanda goes to divine, he first carefully spreads his skins one upon the other, and upon these he places his basket of charms. He puts white and red clay on his eyebrows, cheek bones, shoulders, and elbows; also stripes his body with these clays, and
