The girls are initiated by a female, who is called the “cook of the mystery” (mtelesi wa unyago). Among other things this “cook” gives an exhortation in which they are told to be obedient and respectful to their elders, and to avoid making any disturbance in the village. Towards the close of the ceremony the little girls are put under a roof, which they can carry on their heads. Ten may be under this at the same time. A great part of the exhortation has reference to the customs of the tribe, especially with reference to marriage duties, and advice is given in a great many absurd details. Each little girl is told that she must be faithful to her husband, otherwise he will kill her. Although the adultress is liable to punishment by death, this threat goes perhaps a little beyond the truth. But it is considered prudent to impress the mind of the child by warning her of the extreme danger that such conduct might incur. The heads of the girls are shaved, and their bodies anointed with an oil which contains various charms. One hurtful superstition is that when the girl is initiated she must find some man to be with her on her return otherwise she will die. The same superstition is implicitly believed with reference to the boys’ ceremonies. It reminds us a little of what Herodotus relates of certain Asiatics. When the girl comes back to her home her name is changed, and must not be again mentioned. The ordinary fee for this initiation, payable by the guardians of the girl to the “cook,” is about four fathoms of cloth. This is a heavy fee—about a month’s wages of a native workman. “LITTLE-GO” FOR THE BOYS (NDAGALA). The boys go through a similar ceremony. First there is a dance (kwina) at a place cleared of the small trees and bushes (lupanda). This dance lasts for two or three days. After this they pass to the initiation (ndagala). Here they stay in booths made of cut trees, grass, and bamboos, for about a month and a-half. The ceremony begins at new moon, and continues until next full moon; but anyone may be initiated sooner if there be a cause for speed. (The Anyasa do not make their males go through this ceremony; but an Anyasa slave taken by the Wayao is put through it even if he be an old man and married.) The candidates carry their beds with them. They provide themselves with sticks like ramrods (mbininga), which are thrown at any one that may intrude on their retreat; and if a person should thus be seriously hurt there is no redress. This reminds us of the Odi profanum vulgus, Et arceo of Horace. When they leave the ceremony great care is shown in destroying or disposing of these sticks: some are put together at a “cross-road”.