but the paramount Chief and sub-chiefs at Nalolo, Libonda and Sesheke have each a village already built and selected, in the middle of which they will eventually be buried. In former times, many of the reigning chiefs favourite indunas would voluntarily submit to having their arms tied behind their backs and being placed thus bound into a boat which had previously been bored through in several places. The boat was then towed into midstream and sunk. It is also probable that in former days a number of slaves were killed with the deceased chief, but a natural shyness of admitting these things makes them very difficult to prove, while the sanctity as well as fear of approaching burial places of any kind, prevent any sort of exhumation as proof. Certain of the tribes included in the Barozi, have different customs as regards death and burial, but they are very slightly different and the difference is hardly worthy of comment. The Alunda used to bury on platforms erected in the bush, but now nearly all burials are conducted similarly to those of the Barozi. The Bankoya, Alunda, Bambalangwe and Balubale bury chiefs and indunas in their huts and, after so doing, generally move their villages a little distance from the old site. Hunters are usually buried outside the village, a short path being cut from the main path to the grave. Poles are stuck round the grave with the skulls of various wild animals on them. These tribes tie a long string to the corpse and keep the end of the string above the top of the grave. The Bambunda place a reed in or close to the ear of the corpse when in the grave, the end protruding above the top of the grave. Witch doctors and others are supposed to learn important secrets from the spirit of the deceased by means of a reed or string communication. Another custom among the Bandundulu is that of “bringing back” those men who stand in the grave placing the earth in it. After the grave has been nearly filled, the oldest woman in the village takes her hoe and places it on the shoulder of one of the men and pulls him out of the grave. Each of the men so employed is treated similarly. The grave is then raised to the necessary height. As far as can be gathered, though it is admitted that there is very little native confirmation, the idea is this: The oldest woman being very old and near to death can therefore get no harm from the dead. So she is chosen to affront the dead by bringing back from the grave, those people who were employed in filling up the grave, and who having entered the grave were as dead or as the property of the dead. The use of the hoe is symbolical of the digging out. The Alunda after a burial do not leap a fire as the Barozi do, but stand at the nearest bifurcation of the path leading to the village, and the oldest woman of the village brings burning sticks and passes them round the burial party. Here again, the employment of an elderly woman near to death and thus immune to the danger of the dead, is