That very day he heard that his trade friend in the adjacent inferior Mabeya tribe had obtained an ivory tusk for him. He at once started out alone to meet his friend on the way, so as to be sure that it would not be carried to some one else; but not as on other ordinary journeys. He was to look neither to the right nor to the left (as if watchful of possibly ambushed enemies), nor to look back, even if called by name; but with eye straightforward, to walk steadily to the goal. Before starting, he had rubbed some of the pottage mess on his hand and tongue. On reaching the Mabeya village, his friend did not hesitate or haggle about the price, but promptly told him to take the tusk. Before selling it to the white trader, he scraped some ivory flakes from the outside of the tusk, put them into a decanter with two bottles of rum (before foreign liquor was known, native plantain beer was used) and pieces of the twin-tree bark. When subsequently he had occasion to go to the trading-house, he first drank a little from this decanter. Another Bwanga-bwa-Ibâmâ, or trade medicine, is concocted as follows: A man who decides to make one for himself does not allow any one but his wife to know what he is about to do. He gathers from the forest leaves of a tree, by name "kota," the skin of a flying-squirrel (ngunye), from some dead person the nail from the fourth or little finger (of either hand), and the tip of the tongue, some drops of his wife's menses, a solution of red-wood powder, and the long tail-feathers of a forest bird, by name "kilinga." He then provides himself with an antelope's horn. Having burned the squirrel skin, he puts its ashes into the horn, mixed with the above-named articles, including the feather, whose end is allowed to stick out. Then, with the gum of the okume, or African mahogany tree, he closes the mouth of the horn, as with a cork, to prevent the liquid contents from escaping. This horn he suspends by a string from his neck or shoulder whenever he takes it with him on a journey. He uses it in his trade dealings with both whites and blacks. Before beginning a bargain or asking a white trader or another person for gifts of goods, he secretly pulls out the feather through the soft gum, and rubs a little of the liquid on the end of his nose. When this fetich is not in use, it is hidden in his bedroom or other private part of his house. But no one, not even his own family, is allowed to know where it is kept. Among the Mpongwe tribes of the equator in West Africa there are trade medicines that involve actual murder. One of these is called "Okundu." Like modern spiritualism, it seeks to employ a human medium to communicate with the dead; but it is unlike spiritualism in that the medium must actually be killed before he can go on his errand.