Before beginning to build, they make a high fence round the place so as to hide up the work they are going to do. Then they start to make a long house, called Eki-Wari,[5] in which to sleep. Across the middle of this a line is drawn. Men sleep on the one side and women on the other. It would be regarded as a very bad thing should a woman permit a man to approach her at this time. From the moment of starting the work till it is quite finished, even if it lasts for a year, no one may go home again, save the one man chosen from each compound to fetch food every day. That is why four men are always chosen to every three women; because one is needed to go backwards and forwards on ‘chop palaver.’ During all the time that the workers live inside the fence, they are forbidden to eat coconut, palm-nuts or cassava. Only cooked yams and soup may be eaten. Also, they may never sleep at night time, only by day. This rule is made because no one must see them when they go out to get the clay from which the figures are formed. This must be taken from the centre of a white ant hill, softened with water and carefully kneaded. No other clay is permitted to be used. So soon as darkness falls, they must begin to work and keep on till just after sunrise. When the building is finished, on a day appointed by the Juju, all people, whose sons or daughters have been working, make ready for a great feast. After nightfall, they go to the Mbari house bearing a new-made pot. This must be one never before used, filled to the brim with clear water. Also they carry a cock for every son and a hen for each daughter. All their kinsfolk follow them up to the fence which hides the workers. Only the fathers and mothers may go inside, while the rest of the people wait without. Each couple steps, one after the other, in order of rank, together with the priest, before the big Juju set in front of the main doors. There the Juju priest kills a fowl and mixes its blood with water in the new bowl. Then, with a small wooden spoon, he throws some upon the head of son or daughter and pours the rest upon the great image to whom manillas are also offered. At this point the father says: ‘Ubu anyi abiala. Bia ikpe ogu. Anyi ‘Now we are coming. Come judge matter. We (_i.e._ between us) agi oku awsaw ade pa. Anyi emena nhie icheri. you words again are no(t). We have done things thought your. Ubu anyi abiala bia ekpaw nwa anyi. Oku Now we are coming come to take son our. Words awsaw adr pa.’ again are no(t) (_i.e._ all is finished).’ After this the mother says (for a son):