The Madi to the north and the Lendu (Bale) and Okebo (Ndo) to the west, are all Moru-Madi speaking Sudanic peoples".

"Cory’s (1955) combination ... gives a ... picture of the elaboration, coherence and consistency of rites." {"The Buswezi is a secret society with branches widespread throughout ... Tanganyika ..., in areas inhabited by the Ha and Sumbwa tribes." (AA1955)}

p.

dancing

234

"One woman began to be very violently taken, jumping about on the floor on her knees and approaching the fire, her whole torso shaking, her shoulders flexed forward and shuddering, her head lolling madly round and round and side to side ... . ... This continued for some hours through the night. When any of the women was taken ..., ... she would go and kneel between the legs of one of the diviners, with her back to him, and he would blow water over her, pressing her body behind the shoulders with his fingers. Also, either one of the diviners or the dancer of the moment, might be handed the calabash of water and spray water out of their mouths ver the company in general. (Spraying water, beer, or other liquid out of the mouth over other persons is a standard mode of blessing.) {It is a standard Taoist mode of blessing.} ...

235

The other form of dancing is on the feet, with strings of iron bells tied round the ankles. This characterized the later phase of the seance ... . Those dancing with bells do not sing ... . Those dancing on their knees sing until they become possessed with violence".

p.

se’ance

237

rite for curing mother’s baby : "Suddenly the young mother was shaking convulsively and the baby had to be taken from her. ... Then she leaped up and rushed at the door, ... seizing the goat’s rope and so outside. There was a crush at the door as the others rushed after, trying to loose the sheep also on the way. The drum was still beating inside."

238

se’ance for a woman : "The songs of several different Jok spirits were sung, to discover which one was responsible for the illness ... . When the songs of Jok Adranga were sung, the green creeper Bombo ... was brought and tied round the head and legs of the patient. ...

239

A special mark was made on the patient’s chest between her breasts with a powder of various leaves and roots. ... A three-foot stick encrusted with at one end with cowrie shells was pressed by the diviner against the patient’s body, behind the shoulders near the armpits, then the woman assistant circled it around the patient’s head ... and placed it in front of her resting on her left shoulder. ... the diviner knelt beside her with the palm of his hand flat on his head {a gesture used in Christian exorcisms} while he shook his rattle over it and sang the songs of Jok, with a great light and joy of exhilaration in his eyes. Several of the ‘acolytes’ became possessed, shaking violently and ‘dancing’ on their knees."

240

two conical kettle drums or ‘Uganda drums’ (akili)".

241

Bands of ubiya (thatching) grass are tied round the upper and fore-arms of the possessed dancers, as ... the Jok will never leave them ... . ...

242

It was said that the patient of this seance ... could become strongly possessed and speak with other tongues ... . Thus, she is said to have spoken in Luganda, although she had never learned it or been to Buganda, and Lenda which no Alur round about knew."

p.

diviners

243

"They had all reached the status of diviner (ajoga) or won jok (master of jok) mainly through having been possessed by many spirits of Jok themselves. On the other hand, a majority of the acolytes or congregation were usually women. These are the mon abende or nyithi jogi. Most of them have been possessed, initiated and cured, perhaps of a number of spirits, and now they enjoy the opportunity of going through the motions again."

245

"Diviners have to be well entertained, or the spirits will be less instead of more well disposed toward the client."

263

"But in practice a diviner of standing is competent with respect to a number of different spirits of Jok ... . However, a person who has been possessed by many spirits is likely himself to be a diviner qualified to deal with many spirits. The line of distinction is a fine one, but rests on whether or not he has paid the necessary fees to a master diviner (won Jok) and acquired the medicines and other secret apparatus."

p. 243

"the Alur do not use the term myel (dance) of the rhythmic movements of spirit possession, just as they refuse to call a ‘funeral dance’ myel.

p. 244

... ‘dancing jok’ is idho jok. Idho is the ordinary word for ‘climb’ and refers particularly to the shaking of the body when the medium is in a sitting posture. Hence the derivation of the word ja<idho (medium)." {The "angels of God ascending and descending upon the Son of Man" (Euangelion of Ioannes 1:51) went via climbing (B-Re>s^it 28:12).}

p.

medium

246

Alur chiefdom of Ukuru : "During the last four generations at least, and perhaps for much longer, ... the spirit of the previous chief has taken possession of a person who has thereby become his medium. {similarly likewise with the dead chiefs of the Sakalava tribe in northwestern Madagascar}

247

shrine dedicated to a dead chief of Ukuru : "On the wall by the door was chalked ... house of the Jok who is great indeed over all the land".

248

how the medium of the dead chief was elected : The dead chief’s "tipu (shadow, spirit), began to speak to him and he sent word to the reigning chief. Then ‘all sorts of things which had been lost were revealed’, -- especially odd belongings of" that dead chief."

p.

Jok Muswa

249

Jok Muswa has twin children. {But these must have originally been triplets instead of mere twins, for} Pots with two necks are usually prominent in the rituals of twins, but actually it is a pot with three necks which Jok Muswa has in his shrine. He has many other children too, some of whom

250

possess only women, but others men. Jok Muswa has leopard skins ..., which his medium (the chief’s wife) wears when she attends a Jok seance. He also had a twin-bladed spear."

p.

Jok Riba

250

"On a high cliff above Lake Albert on the Congo side is the shrine of Jok Riba. ... Riba is dedicated to the force which is said to produce large shoals of dead fish, which float to surface towards the end of each year and make a rich haul for fishermen. {Fishes of many species die immediately after spawning, doing so in large shoals.} ... On the shore there is a slowly flowing spring of mineral oil. ... Before the coming of the Alur it was venerated by the Lendu. ... Chief Keno came from Ukuru and established himself among the Lendu at Riba. ... Keno took over the service of the spirit and the shrine, making the offerings of first fruits in eleusine ... and termites. ... Keno was eventually killed by the Lendu and according to tradition eaten by them. {eucharist} His son Ukelo remained in charge of Riba as Jalambila (priest). ...

251

As in the case of the state Jok of Pacego, Riba only catches the Ja<idho (medium) ... . But Riba has ‘children’ some of whom catch only men, some only women. ... Min Riba (the mother

252

of Riba) once possessed the wife of a Ja<idho. Won Riba (the father of Riba) ... is far away in Nyakole (i.e. Ankole). Min Riba’s village in Kaveta in Pongo, a part of Panyikoang<o behind Mahagi Port on Lake Albert. Riba himself gave all these names and information when he spoke through his medium, praising himself in the Alur style of giving the name and origin of his mother and father."

p. 256

"while the ancestors of Ukuru chiefs were migrating, ... carried with them is said to have been a pot with two necks, such as is used in the rituals of twins. ... Some would even believe that the umbilical cords of the twins were also in the pot. The rain stones of Ukuru chiefs are sometimes said to be derived from the bones of Ucak, the father of the twins."

p. 257

But again the Ukuru Alur travelled on, till they reached their present country."

p.

deity

257

"Among the Madi, Rabanga is the name both of their principal divinity and of the earth (Williams, 1949, 203).

"Miss Davis’ Dictionary (1938 ..., 147 ...) gives Rubanga as ‘The omucwezi of twins’. ... Beattie (1962, 2) ... refers to ‘the mbandwa spirit Rubanga, ... especially concerned with twin birth’."

{"in his native country of Bunyoro, Rubanga is a spirit responsible for the birth of twins. When he crosses the border into Acholi, he takes over hunchbacks and tuberculosis of the spine." ("IHG")}

260

"Rubanga ... began to walk everywhere, crossed the water (Lake Albert and the Albert Nile) and caught people {by spirit-possession} ... and when the diviners inquired into it they found that it was Rubanga, and also Udude, the wife of Rubanga."

p. 257 [in the same (Davis’s) dictionary :] /Ruhanga/ ‘God; skull’, name of a valley in Runyankore

{the myth of the living skull (i.e., skull-god) is known to (ID, p. 136) : the Yoruba, Efik, and Nupe (of Nigeria); the Tem (of Togo); the Swahili (of Tanganyika); the Yao (of Malawi); and the Lamba (of Zambia)}

"Some diviners in charge of seances for Jok Rubanga are said to pair off the males and females who attend. {This is likewise the feature of a certain Eskimo caerimony.} This would be likely to add to the attraction for many ... . The existence of similar practices in the mbandwa cult of Bunyoro, Buha (Scherer, 1959, 890-2) and the Buswezi cult of Sukuma-Nyamwezi strengthens the link ... . Older Alur definitely regard the possession cults of Jok Memba and Jok Rubanga as a deviation ... from Bunyoro and Palwo".

p. 264

"Alur sometimes refer to ... spirits of the streams as Jok Adraga. For ... Jok Adraga, a goat may be ... ‘Adraga with thick hair, Adraga of the river ... .’ Crazzolara (1960, 181) describes the Lugbara river spirit as ‘Having a large head and long hair’ ... . ...

p. 265

Middleton (1963, 97) gives Adro and Adrogua as Lugbara names of the water spirit. ... Adro is the very spirit which catches Lugbara adolescent girls ..., turning them into diviners through the process".

p. 279

"The magician sits on a stool in the circle ..., wearing also a mass of stone and shell necklaces and bangles and a head-dress of coloured beads and holding in his hands rattles and a ceremonial fly-whisk. ...

p. 280

The rattles consist of gourds filled with small stones and sand and are shaken close to the head. ... Soon the magician hiccoughs a little and mutters to himself in a rising crescendo ... . ... Suddenly the magician ... starts to pronounce as his diagnosis what he had been told by the ancestor spirit while he was in his trance. ... Informants state that the language of this ... is Kinaturu, which is regarded as the tongue of the ancestors of all magicians, since they are all thought to have descended from the Naturu tribe. ...

p. 281

If the patient is possessed, the medium will question him ... in order to find out which ancestor is the cause of the trouble and why".

p. 281

"an old woman ... sat on a sheep-skin on the ground, sideways to the magician who was seated on a small stool; first of all he drew a line of chalk across her chest and back ... . He then whistled irregularly a few times to call up the spirits and then, having tapped the handles of his rattles together as another sign, started to rattle slowly, with an increasing tempo, holding the rattles on either side of her

p. 282

head. ... the magician repeatedly shouted at her, ‘Who are you, who are you?’ until at last she spoke in a restrained and inexpressive voice and ... said that she was an old woman who had been chased away from her home because of suspected witchcraft and had died of starvation in the forest. Another spate of rattling followed until the woman started to speak again and said that she wanted her great-grand-daughter to sleep in a round house (i.e. not one of modern design) and to wear a necklace of ostrich-shell beads."

"The distinctive whistling used to call up the spirits is alleged to be answered ... by whistling, if the troublesome spirit is a man, and by laughter if it is a woman".

p. 287

Buchwezi ... rituals were long and complicated, as in the

p. 288

Buyeye snake charmers’ society (Cory, 1946)".

" ‘Emandwa Initiation in Ankole’ ... (Welbourn, 1965 ...). ... . ... the cult is sufficiently close to those described by Beattie ... and Cory (1955) to fall into the general class of spirit mediumship."

"Ankole is an amalgamation ... of a number of Hima chiefdoms ..., each of which was divided into the ruling pastoral Hima and agricultural Iru. Material in this essay comes from an Iru community in the central chiefdom of Nkore ... . But, ... the two ethnic groups ... speak the same language and are ... organized in patrilineal ... clans. These observe the same totems, but use different eponymous names ... (cf. Taylor, 1962, 101 ff.)."

Mungu : "Unlike other spirits, he insists on being the sole possessor of his mediums. In origin his name is the Swahili form for the God of ... Muslims ... in his ‘jealous’ aspect".

p. 290

"Ruhanga (the Creator) is associated with the sun ... . Although ... his attention is called before a ritual for lower spirits, he is generally thought to be inactive. The king is said to be descended

p. 291

from a legendary Cwezi dynasty, common in one form or another to all the Hima chiefdoms, and themselves descend ultimately from Ruhanga. ... . ... the most important cult ... was the cult of the

p. 292

Cwezi spirits, of whom six are named (Kagoro, Kyomya, Mugasha, Murindwa, Ndahura and Wamara).

{The name /WAMARa/ is etymologically identical with the Irish name of the mythic people /FOMOR/.}

The legendary Cwezi dynasty was fair-skinned. It ruled for a short time and then mysteriously disappeared."

{The element /-EZI/ may be cognate with /-IGE/ in the Irish name of the god /rudraIGE/.}

p. 294 "Every initiate was entrust with "three spirits. ... As the spirits are called emandwa, so all initiates are themselves emandwa".

{"the ‘mediums’ -- people possessed by the ‘gods’ (balubale), through whom they give their oracles – are called in Luganda emandwa, which is ... the name for the superior class of spirits in Ruanda." (M&LB, p. 92)}