Dr. Nassau told me of an interesting case which had come under his notice. Once he met a native heathen Akele chief who showed him a string of shells, horns, and wild cats' tails which he said could turn aside bullets. Although the Doctor is well known as a dead shot, the Akele dared him, in a friendly way, to shoot at him with a rifle, and to try him the Doctor pointed the rifle at him, at the distance of a few paces, but the Akele never quailed, and "of course," said the Doctor, "I did not fire." Two years after, that same man when hunting was charged by a wounded elephant and pierced by its tusks. His attendants drove off the beast, and the fearfully lacerated man survived just long enough to accuse one of his women and some slaves of having bewitched his gun and thus caused his death, and on this accusation four people were killed. The ingenious ethnologist may trace from this the accusations made against guns by European sportsmen and recognise survivals in them.
In doubtful cases of death, i.e., in all cases not arising from actual violence, when blood shows in the killing, the Bantu of the S.W. Coast make post-mortem examinations. Notably common is this practice among the Cameroons and Batanga region tribes. The body is cut open to find in the entrails some sign of the path of the injected witch.
I am informed that it is the lung that is most usually eaten by the spirit. If the deceased is a witch-doctor it is thought, as I have mentioned before, that his familiar spirit has eaten him internally, and he is opened with a view of securing and destroying his witch. In 1893 I saw in a village in Kacongo five unpleasant-looking objects stuck on sticks. They were the livers and lungs, and in fact the plucks, of witch-doctors, and the inhabitants informed me they were the witches that had been found in them on post-mortems and then been secured.
Mrs. Grenfell, of the Upper Congo, told me in the same year, when I had the pleasure of travelling with her from Victoria to Matadi, that a similar practice was in vogue among several of the Upper Congo tribes.
Again in 1893 I came across another instance of the post-mortem practice. A woman had dropped down dead on a factory
