It is probable, as we have seen, that the early stages of ritual were vague and inchoate. It was adaptable to {149} interpretation as culture progressed, as new beliefs were evolved or imported. Such an example of adaptability has been pointed out by Miss Werner in a rite practised by the Anyanja of British Central Africa when rain is wanted. It is complete in itself, but is now prefaced by an appeal to Mpambe, a quasi-supreme being. “The principal part was taken by a woman--the chief’s sister. She began by dropping _ufa_ [maize-flour] on the ground, slowly and carefully, till it formed a cone, and in doing this called out in a high-pitched voice, ‘_Imva Mpambe! Adza mvula_’ (Hear thou, O God, and send rain!), and the assembled people responded, clapping their hands softly and intoning--they always intone their prayers--‘_Imva Mpambe_.’ The beer was then poured out as a libation, and the people, following the example of the woman, threw themselves on their backs and clapped their hands (a form of salutation to superiors), and finally danced round the chief where he sat on the ground.” Then followed the rite in question. “The dance ceased; a large jar of water was brought and placed before the chief. First Mbudzi (his sister) washed her hands, arms and face; then water was poured over her by another woman; then all the women rushed forward with calabashes in their hands, and, dipping them into the jar, threw the water into the air with loud cries and wild gesticulations.” This is obviously a rain-charm, but, as Miss Werner says, it “might be taken as prayer and not magic, if we are to understand the water to be thrown into the air as a sign that water is wanted.” She adds: “Sometimes people smear themselves with mud and charcoal to show that they want washing. If the rain still does not come, they go and wash themselves in the rivers and streams.”[149.1] The women’s action and cries may {150} be interpreted as addressed to someone or something, though possibly originating merely in excessive emotion and now become traditional. It would be only necessary for the cries to become articulate and the name of Mpambe, or some other name, to be pronounced, to form a genuine invocation, as has happened in the Boloki rite just described. Actually the invocation forms the preliminary of the rite: that may be what, for want of better knowledge, we should call an accident. That it is comparatively recent is shown by the employment of maize-flour. The evolution might easily have taken another course.