As to the hair found in his house, it seemed clear that many persons, even educated persons in Freetown, have a superstition about their hair being left about, and take precautions to have it disposed of in such a way that nobody can get possession of it. Strong “medicines” are supposed to be made with human hair, and with this “medicine” injury can be inflicted on the person from whom the hair was obtained. He said that soon after he arrived at Gbangbama he had his hair cut and that he kept it pending his return to Mattru, where he intended to have it destroyed. Finger and toe-nails also appear to be capable of malevolent use, and should not be left lying about; he said that he had cut his finger-nails just before he left Mattru, and had put the parings carefully in his gown, intending to get rid of them later, but forgot about them, and that was how they came to be in the pocket of his gown when his quarters were searched. As to those found at Mattru, he stated that the wife who assisted him when cutting them must have put them away in the small box in which they were found, that that box used to stand upon his table, and that his wife must have forgotten them, but that they were quite safe, as the box was the one in which he used to keep his pocket cash and was usually locked. The sebbeh cap he denied the ownership of. He stated that it belonged to an Aku or Yoruba medicine man who came to Gbangbama about the same time as himself, that this man placed the box containing the cap in his house, and that the cap was not found with his things, but in another box altogether. This statement was to some extent supported by the fact that the sebbehs when opened did not, as was expected, contain Arabic texts, but only black powder and tree bark, and he called as his witness the Yoruba man to whom he alleged the cap belonged. The defence of the second accused, the girl’s uncle, was that Mini was of weak intellect, and that during a period of insanity she had wandered into the bush, and, not being able to find her way out, had died there. He stated that she first became insane after the birth of her second child, and that she became so violent that she had to be put in the stocks. He said that he obtained and had given her some sacred water and a charm which cured her for a time, that she subsequently lost the charm and became insane again, and could not be made to wear any clothes, that he was absent from Kabati at the time she disappeared, and that on his return he had made every effort to find her. The third accused’s defence was that he had left Kabati about six weeks before the girl’s disappearance and was absent in another chiefdom at the time of her disappearance; that on the 10th June, 1911, he arrived at Yandehun, where he had a “wife,” and then for the first time heard of what had happened in Kabati, whither he immediately returned. The prisoners were defended by counsel, and forty-five witnesses were examined in the case.