Sometimes these sinkinda are called "ivâvi" (sing. "ovâvi," messenger). They come from far and bring news, _e. g._, "An epidemic of disease is coming," or "A ship is coming with wealth." Sometimes the news thus brought proves true. (Is this our modern spiritualism?) In such cases the coming of the nkinda is regarded as a blessing, in that it warns the living of evil or brings them wealth. The information is always carried by the mouth of some living member of the family. If these sinkinda are asked by a non-possessed member of the family, "Where do you live?" the reply is, "Nowhere in particular. But at evenings we gather about your town, to see you and join in your dances and songs. We see you, though you do not see us." 5. _Mondi._ There are beings, "myondi" (Benga; singular, "mondi"), who are agents in causing sickness or in either aiding or hindering human plans. These spirits are much the same as those of the fourth class, except that in power they seem to be more independent than other spirits. But they are not always simply passive in the hands of the doctor; they are often active on their own account, or at their own pleasure, generally to injure. They are worshipped almost always in a deprecatory way. They often take violent possession of human bodies; and for their expulsion it is that ilâgâ, sinkinda, and awiri are invoked. They are invoked especially at the new moons, but also at other times, particularly in sickness. The native oganga decides whether or no they be myondi that are afflicting the patient. When the diagnosis has been made, and myondi declared to be present in the patient's body, the indication is that they are to be exorcised. A slight doubt must be admitted in regard to these myondi, whether they really do constitute a distinct class, or whether any spirit of any class may not become a myondi. The name in that case would be given them, not as a class, but as producers of certain effects, at certain times and under certain circumstances. The powers and functions of the several classes of spirits do not seem to be distinctly defined. Certainly they do not confine themselves either to their recognized locality or to the usually understood function pertaining to their class. These powers and functions shade into each other, or may be assumed by members of almost any class. But it is clearly believed that spirits, even of the same class, differ in power. Some are strong, others are weak. They are limited as to the nature of their powers; no spirit can do all things. A spirit's efficiency runs only on a certain line or lines. All of them can be influenced and made subservient to human wishes by a variety of incantations. There are other names which, while they belong to spirits, apparently indicate only peculiarities in spiritual manifestations, and not representatives of a class.