Two witnesses who confessed to being members of the Human Leopard Society were called and gave an interesting description of their initiation into the Society. They had joined the Society at different times, and belonged to different branches of it. One belonged to the branch in the Imperri Chiefdom, and the other to a branch in the Gallinas Chiefdom, several days’ march distant, but their description tallied in almost every detail regarding the initiation ceremony and the objects of the sacrifice. A mark is made on a candidate for initiation, usually on the buttocks, so that it will be concealed by the loin cloth, the usual and only article of dress worn by the ordinary native in those parts. The mark is made by piercing the flesh with an iron needle, raising it, and shaving off a thin slice of flesh. The wound is then treated with a medicine known as Nikori, which apparently has antiseptic qualities, and which is made by grinding the bark of the wild ground nut. The blood taken from the wound is put on the “Borfima,” and the novice by this means becomes what is spoken of as “joined or married to the medicine,” and a full member of the Society. Meetings are only held when the leaders of the Society consider that the Borfima belonging to their particular branch requires what is spoken of as “feeding” or “blooding,” and this can only be done by the killing of some person. Apparently one of the rules of the Society is that a victim must be provided by a member of the Society; usually, the person called upon to provide the victim is a member who has received some material advancement, such as becoming a Mahawa (a paramount chief) or a Mahawuru (sub-chief), as it is considered necessary on such occasions to propitiate the Borfima, which is looked upon as all-powerful for good or evil. When it is arranged who is to provide the victim, a date is fixed, usually four to six days later, a rendezvous is decided upon, and the persons who are to do the killing are selected. The second meeting is generally fixed for just after dusk, usually in the Poro bush, and the victim is either enticed to a place in the vicinity of the meeting-place, or certain members are appointed to do the killing in the town or village, and convey the body to the Poro bush, where the Borfima is first “blooded” and then the body is divided up among the members, and, according to the evidence of the ex-members of the Society, the flesh is either eaten raw on the spot or taken away and cooked. To use the words of one of these witnesses, “some like it raw, some roast, and some prefer it boiled with rice.” The witnesses also described how the members of the Society made themselves known to each other by a movement of the second finger across the palm of another person in shaking hands, and also by a peculiar rolling of the eyes. Both signs were demonstrated to the Court. The witnesses examined certain marks in the buttocks of