50 P. W. Hofmayr, “Religion der Schilluk,” _Anthropos_, vi. (1911) pp. 123, 125. This writer gives Nykang as the name of the first Shilluk king. 51 P. W. Hofmayr, _op. cit._ p. 123. 52 This is the view both of Dr. C. G. Seligmann and of Father P. W. Hofmayr (_op. cit._ p. 123). 53 The word _kengo_ is applied only to the shrines of Nyakang and the graves of the kings. Graves of commoners are called _roro_. M10 Annual rain-making ceremony performed at the shrines of Nyakang. Harvest ceremony at the shrines of Nyakang. 54 On the use of flowing blood in rain-making ceremonies see _The Magic Art and the Evolution of Kings_, i. 256, 257 _sq._ M11 Shilluk kings put to death when they shew signs of ill-health or failing strength. 55 Dr. C. G. Seligmann, _The Shilluk Divine Kings_ (in manuscript). M12 Shilluk kings formerly liable to be attacked and killed at any time by rival claimants to the throne. 56 On this subject Dr. Seligmann writes to me (March 9th, 1911) as follows: “The assumption of the throne as the result of victory in single combat doubtless occurred once; at the present day and perhaps for the whole of the historic period it has been superseded by the ceremonial killing of the king, but I regard these stories as folk-lore indicating what once really happened.” 57 These particulars I take from letters of Dr. C. G. Seligmann’s to me (dated 8th February and 9th March 1911). They are not mentioned in the writer’s paper on the subject. M13 Ceremonies at the accession of a Shilluk king. M14 Worship of the dead Shilluk kings. 58 When one of the king’s wives is with child, she remains at Fashoda till the fourth or fifth month of her pregnancy; she is then sent away to a village, not necessarily her own, where she remains under the charge of the village chief until she has finished nursing the child. Afterwards she returns to Fashoda, but the child invariably remains in the village of his or her birth and is brought up there. All royal children of either sex, in whatever part of the Shilluk territory they may happen to die, are buried the village where they were born. M15 Sick people and others supposed to be possessed by the spirits of dead Shilluk kings. M16 The principal element in the religion of the Shilluk is the worship of their kings. The kings put to death in order to preserve their divine spirit from natural decay, which would sympathetically affect the crops, the cattle, and mankind. 59 As to the disappearance of the early Roman kings see _The Magic Art and the Evolution of Kings_, vol. ii. pp. 312 _sqq._; as to the disappearance of the early kings of Uganda, see the Rev. J. Roscoe, _The Baganda_ (London, 1911), p. 214. M17 Parallel between the Shilluk kings and the King of the Wood at Nemi.