It is noticeable that, though beasts of prey play a great part in the series, as is only natural under the conditions here prevalent--such, for instance, as leopard or hippopotamus devouring human beings--these fierce beasts are shown either as destroyers or as falling beneath the weapons of the hunters, never in the propagation of their kind. Harmless or useful creatures, on the other hand, such as fowls, both wild and domesticated, dogs, sheep,[3] etc., together with human beings, are depicted first in the act of procreation, secondly that of giving birth, thirdly suckling their young and later in every conceivable scene of life. Men are modelled as engaged in hunting, fishing, canoeing--as police, court messengers, clerks or musicians. Women are shown grinding cam-wood, arranging elaborate coiffures, undergoing operations of extreme delicacy from native doctors--every act of life indeed from cradle to grave, and even beyond, here finds itself reproduced. The following account of the raising of an Mbari shrine was given by Amuneke of Umo Yekki quarter, Owerri: There are many such houses in our part, and they are starting to make a new one, in honour of Ala, this month (October 1915) in my own quarter. First of all, when she, Amad’ongha or Otaminni, wish for a new house, they send a messenger called Abara.[4] This is a sort of devil, very dreadful to see! In his hand he carries a sword, because he is not only the messenger but also the executioner of Ala. The image at Omo Dim is made with birds perched upon the four horns on his head to show that he is of the Sky People and is often sent by Amad’ongha. The grasses in his hand show that he is also a servant of Ala. He goes straight to the compound of the head chief (who is always priest of one of the four great cults already mentioned). Ordinary people are not able to see him; only Juju people can do this, but all hear the place shake as he enters. So soon as the chief knows, from this shaking, that the messenger has come, he sends to a native doctor who goes into the little shrine, where he talks to the spirits, and starts to beat drum. This is a sign to Abara that he is ready to hear the message. When the devil appears, the Juju man sees him clearly, listens to the commands he brings and reports them to the people, saying: ‘The Juju asks for an Mbari house to be begun on such and such a day.’ Then the head chief chooses out those who are to do the work, four men and three women from each compound. These go out secretly at night time so that no man may see them. If a strong Juju orders an Mbari house to be built and the people do not obey at once, then at least twenty men from that quarter will die. [Illustration: FIG. 6. Abara, the Messenger of Ale and Amad’ongha or Otaminni]