tors tell the sick
man's relatives to kill a pig for the ghost who has caused the sickness.
When they have killed the pig they take it into the ghost-house and
invite some other men, and they eat with prayers to the ghost; and the
doctor takes a little piece and puts it near the base of the ghost-post,
and says to it: 'This is thy food; oh, deliver up again the spirit of
thy servant, that he may be well again.' The little portion they have
offered to the ghost is then eaten; but small boys may not eat of
it."[600] "Every year the people plant yams and tomagos; and when they
begin to work and have made ready the place and begun to plant, first,
they offer to the ghost who they think presides over foods. There is an
offering place in the bush, and they go there and take much food, and
also feather money. Men, women, and children do this, and they think the
ghost notices if there are many children, and gives much food at
harvest; and the ghost to whom they offer is named Ilene. When the
bread-fruit begins to bear they take great care lest anyone should light
a fire near the bole of the tree, or throw a stone at the tree. The
ghost, who they think protects the bread-fruit, is called Duka-Kane or
Kae Tuabia, who has two names; they think this ghost has four
eyes."[601] "The heathen thinks a ghost makes the sun to shine and the
rain. If it is continual sunshine and the yams are withering the people
assemble together and contribute money, and string it to the man with
whom the rain-ghost abides, and food also, and beseech him not to do the
thing he was doing. That man will not wash his face for a long time, he
will not work lest he perspire and his body be wet, for he thinks that
if his body be wet it will rain. Then this man, with whom the rain-ghost
is, takes water and goes into the ghost-house and sprinkles it at the
head of the ghost-post (_duka_), and if there are many ghost-posts in
the house he pours water over them all that it may rain."[602]

[Sidenote: Combination of magic with religion.]

In these ceremonies for the making of rain we see a combination of magic
with religion. The appeal to the rain-ghost is religious; but the
pouring of the water on the ghost-post is magical, being an imitation of
the result which the officiating priest or magician, whichever we choose
to call him, desires to produce. The taboos observed by the owner of the
rain-ghost so long as he wishes to prevent the rain from falling are
also ba