Sacrifices are also offered for the purpose of obtaining certain favors. For example, as has been already mentioned, when an army starts on an expedition, sacrifices are made to the spirits, and a similar rite is performed when a new kraal is built, or a new field laid out. Relatives at home will offer sacrifices in behalf of their absent friends; and when a chief is away from home in command of a war expedition, the sacrifices for his welfare occur almost daily. Sacrifices or thank-offerings ought also to be made when the spirits have been propitious; and if the army is victorious, or the chief returned in health, it is thought right to add another sacrifice to the former, in token of acknowledgment that the previous offering has not been in vain. The Kaffir generally reserves the largest and finest ox in his herd for sacrifice under very important circumstances, and this animal, which is distinguished by the name of “Ox of the Spirits,” is never sold except on pressing emergency. Mr. Shooter, who has given great attention to the moral culture of the Kaffir tribes, remarks with much truth, that the Kaffir’s idea of a sacrifice is simply a present of food to the spirit. For the same reason, when an ox is solemnly sacrificed, the prophet in attendance calls upon the spirits to come and eat, and adds to the inducement by placing baskets of beer and vessels of snuff by the side of the slaughtered animal. Indeed, when a man is very poor, and has no cattle to sacrifice, he contents himself with these latter offerings. The account of one of these sacrifices has been translated by Mr. Grout, from the words of a native. After mentioning a great variety of preliminary rites, he proceeds to say, “Now some one person goes out, and when he has come abroad, without the kraal, all who are within their houses keep silence, while he goes round the kraal, the outer enclosure of the kraal, and says, ‘Honor to thee, lord!’ (inkosi.) Offering prayers to the shades, he continues, ‘A blessing, let a blessing come then, since you have really demanded your cow; let sickness depart utterly. Thus we offer your animal.’ “And on our part we say, ‘Let the sick man come out, come forth, be no longer sick, and slaughter your animal then, since we have now consented that he may have it for his own use. Glory to thee, lord; good news; come then, let us see him going about like other people. Now then, we have given you what you want; let us therefore see whether or not it was enjoined in order that he might recover, and that the sickness might pass by.’ “And then, coming out, spear in hand, he enters the cattle fold, comes up and stabs it. The cow cries, says yeh! to which he replies, ‘An animal for the gods ought to show signs of distress’; it is all right then, just what you required. Then they skin it, eat it, finish it.” Sometimes the gall is eaten by the sacrificer, and sometimes it is rubbed over the body.