‘Ubu-laka nhie oma ka ega enyi anyi na nwam ‘Now things good you are going to give us and son my makana ihie oma onu oma onu nagi. Nam na because (he has done) things good work good work for you. I and dim na ji unwenne na omu umonu na ewu husband (my) and yam I have and children I born and goats mwenne nhie oma ka anyi ega anhu afor anhua.’ I have things good make (for) us go see year this coming.’ For a daughter the mother says: ‘Aborolam nwam obi oma. Mejiea na mejieadia ‘I am taking my child (with) mind good. Give gifts to her and gifts to her husband (for) onu-ma ka. Aronona ge anyi. Mfu ga ezi ubu-laka work good your. Have worked for you we. If (I) go out now afu na nam nhie ojo.’ finished for me things bad.’ So soon as the last word ‘ojo’ has been spoken, the priest seizes son or daughter and pushes him, or her, towards the parents who at once catch hold on either hand. All three _walk backwards_ towards the gate. As the first foot strikes the threshold, they face round and the relatives waiting outside catch up the worker without an instant’s delay and bear him back to his home. No foot of any such may be set to ground, lest Ala should be vexed. When they reach the house all join in a great feast, with fish of every kind, plenty beef and tombo too much! That night the people tear down the fences, which were put up to hide the work, and burn them in a very great fire. Those years, in which a new house is built, the yams grow bigger in our farms, goats and sheep have more piccans, while nearly always the girls chosen by the Juju for her work bear babes fine past those of other mothers. Usually they conceive soon after the work is finished--often within one or two moons of the play. About every five or six years a new Mbari house is raised to Ala. She has more than any other god. Next in number come those built for Amade Onhia and still less for Otaminni and Oloba. I have never heard of any such house being made for the ancestors, as was said to be the case at Omo Dim. This may be true for that part; only I know nothing of it. It is in the little inner room that the god lives. In each of these a tall stone, shaped like an Ibudu, is set. After making its face smooth and clean all about, they cover it with a piece of white cloth. It is into this stone that the spirit enters.