[Illustration: FIG. 23. Obelli Oduaha Ibudu juju for granting many piccans] [Illustration: FIG. 24. Ibudu in compound next to Chief Ababua’s, Omo Chuku] [Illustration: FIG. 25. Headless Ibudu in Omo Alipo compound, Omo Chuku] In another quarter of the same town, in front of Omo Alipo compound, an Ibudu may be seen of which the pillar represents a body from the loins upward--the hands, so roughly modelled as more nearly to resemble feet, resting upon the circular base as though in the act of lifting the upper part through from the earth beneath. The figure is headless; only the end of the central pole and the twigs and tie-tie forming the core, round which such images are modelled, protrude from the broken rim. It is perhaps worth remarking that this pillar, like some to be mentioned later, combines both male and female attributes, somewhat in the style of the Indian Linga. Perhaps the most highly conventionalised of all such images is one to be found in a shrine built in a prominent position on the main road, just outside the Omo-Ofo quarter of Ndelle. This represents the male part of the Juju. At the other end of the shed a smaller figure is to be seen, bell-shaped and showing feminine symbols. This is typical of most of those intended to represent the feminine creative power, though one of a type more nearly approaching the male form of Ibudu was found, later on, in Chief Wokogg’s compound at Omo Akani, Owerri District. Just beyond the shed containing the two phallic pillars, a couple of shrines may be seen, one on either side of the main road. That on the right is built in honour of the Juju Onru-Ji (farm yam). This was explained as ‘one very big woman spirit, all same Ala.’ In the ground were many knives and pieces of iron, said to have been placed there by order of the priest who declared that the Juju needed them. [Illustration: FIG. 26. Ibudu at Ogaminni, near Ndelle] A little further, on the opposite side of the road beneath an arbour-like cutting made in the thick bush, was a piece of white baft stretched between two posts. This is set up in honour of Onru Ka’n Ala, stated to be the husband of Onru-Ji. The chief of the quarter explained: Both of these Jujus are strong too much. Therefore we never swear a man on their name, because, should he even hesitate to tell the truth when brought before them, the spirit of one or other would strike him dead at once, giving no time for repentance! It is a very strong rule for our part that both Jujus must be dressed by the people of Omo-Ofo before they may eat new yams. [Illustration: FIG. 27. Ite Uru Ibudu _See page 71_]