But for the needs of life, day by day, with its routine of occupations, whose outgoings and incomings are known and expected, the Bantu fetich worshipper depends on himself and his regular fetich charms, which, indeed, were made either at his request by a doctor (as we would order a suit of clothes from a tailor), or by himself on fetich rule obtained from a doctor; and when paid for, the doctor is no longer needed or considered. The worshipper keeps these amulets and mixed medicines hanging on the wall of his room or hidden in one of his boxes. But he gives them no regular reverence or worship, no sacrifice or prayer, until such times as their services are needed. He knows that the utilized actual spirits (or at least their influence), each in its specific material object, is safely ensconced and is only waiting the needs of its owner to be called into action. These needs come day by day. Almost daily some one in the village is hunting, warring, trading, love-making, fishing, planting, or journeying. _For Hunting._ The hunter or hunters start out each with his own fetich hanging from his belt or suspended from his shoulder; or, if there be something unusual, even if it be not very great, in the hunt about to be engaged in, a temporary charm may be performed by the doctor or even by the hunters themselves. This is the more likely to be done if there is an organized hunt including several persons. Such ceremonies preliminary to the chase are described by W. H. Brown[63] as performed by an old witch-doctor among the Mashona tribe: "Fat of the zebra, eland, and other game was mixed with dirt and put into a small pot. Then some live coals were placed on the grease, which caused it to burn, so that clouds of thick smoke arose. The huntsmen sat in a circle around the pot, with the muzzles of their old flint-locks and cap-guns sticking into the smoke. In unison they bent over and took a smell of the fumes, and at the same time called out the name of the 'medicine' or spirit they were invoking, which was Saru, saying thus, 'Saru, I must kill game; I must kill game, Saru! Now, Saru, I must kill game!' "After this performance was finished, each of the candidates in turn sat down near the doctor, to be personally operated upon by him. He placed a bowl of medicated water upon the huntsman's head, and stirred it with a stick while the latter repeated the names of all the kinds of game he wished to kill. This was to ascertain whether or not the hunt was to be successful. If any of the water splashed out and ran down over the patient's head and face, success was assured. If not a drop had left the bowl, then the huntsman might as well have laid aside his gun and assegai, for his efforts would have been doomed to failure."