wont to be celebrated over a pregnant woman. Next morning he got out of the tub and went through once more all the other sacraments he had formerly partaken of from his youth up; in particular, he married a wife or espoused his old one over again with due solemnity.​[259] [Sidenote: Simulation of birth among the Akikuyu.] Amongst the Akikuyu of British East Africa every member of the tribe, whether male or female, has to go {p76} through a pretence of being born again. The age at which the ceremony is performed varies with the ability of the father to provide the goat or sheep which is required for the due observance of the rite; but it seems that the new birth generally takes place when a child is about ten years old or younger. If the child’s father or mother is dead, a man or woman acts as proxy on the occasion, and in such a case the woman is thenceforth regarded by the child as its own mother. A goat or sheep is killed in the afternoon and the stomach and intestines are reserved. The ceremony takes place at evening in a hut; none but women are allowed to be present. A circular piece of the goat-skin or sheep-skin is passed over one shoulder and under the other arm of the child who is to be born again; and the animal’s stomach is similarly passed over the child’s other shoulder and under its other arm. The mother, or the woman who acts as mother, sits on a hide on the floor with the child between her knees. The sheep’s or goat’s gut is passed round her and brought in front of the child. She groans as if in labour, another woman cuts the gut as if it were the navel-string, and the child imitates the cry of a new-born infant. Until a lad has thus been born again in mimicry, he may not assist at the disposal of his father’s body after death, nor help to carry him out into the wilds to breathe his last. Formerly the ceremony of the new birth was combined with the ceremony of circumcision; but the two are now kept separate.​[260] In origin we may suppose that this curious pretence of being born again regularly formed part of the initiatory rites through which every Kikuyu lad and every Kikuyu girl had to pass before he or she was recognised as a full-grown member of the tribe;​[261] for in many parts of the world a simulation of death and resurrection has been enacted by candidates on such occasions as well as on admission to the membership of certain secret societies.​[262] The intention of the mock birth {p77} or mock resurrection is not clear; but we may conjecture that it is designed, on the principles of homoeopathic or imitative magic, either to impart to the candidate the powers of a ghost or to enable him to be reborn again into the world whenever he shall have died in good earnest. [Sidenote: Magical images to procure love.]