outh African Tribe_, ii. 399 _sq._

[77] D. Westermann, _Die Kpelle, ein Negerstamm in Liberia_
(Goettingen, 1921), pp. 68, 212, 355. The Bambara, another tribe
of West Africa, similarly regard the last-born of twins as the
elder of the two. See Jos. Henry, _Les Bambara_ (Muenster i. W.,
1910), p. 98. So, too, with the Mossi of the Sudan. See E.
Mangin, "Les Mossi," _Anthropos_, x.-xi. (1915-1916) p. 192.

[78] L. Martrou, "Les 'Eki' des Fang," _Anthropos_, i. (1906) p.
751; H. Trilles, _Le Totemisme chez les Fan_ (Muenster i. W.,
1912), p. 593. Compare H. A. Junod, _Life of a South African
Tribe_, ii. 400, note^1, who reports the same superstition among
the Fan on the testimony of his wife, who was for years a
missionary in the tribe.

[79] Above, p. 267.

Another notion about twins which may possibly help to throw light on
some of the practices of the Areoi Society, is that they or their
parents or both are endowed with a fertilising or prolific virtue, which
enables them to multiply animals or plants and thereby to increase the
food supply. Thus, for example, some tribes of Northern Rhodesia keep
pigeons in their villages, and in erecting a pigeon-cote they take care
that the first stakes "are driven in by a woman who has borne twins, in
order, they say, that the pigeons may multiply."[80] Some Bantu tribes
of this region ascribe a similar virtue to both the father and the
mother of twins. They think that such parents exert a beneficial or
prolific influence at laying the foundations of pigeon-cotes,
chicken-houses, goat-pens, or any other building used for the purposes
of breeding; a certain woman who had borne twins thrice was lately in
great request at these functions.[81] The Zulus think that all goats
belonging to a twin bring forth young in couples.[82]

[80] C. Gouldsbury and H. Sheane, _The Great Plateau of Northern
Nigeria_ (London, 1911), pp. 307 _sq._

[81] D. Campbell, _In the Heart of Bantuland_ (London, 1922), p.
155.

[82] Dudley Kidd, _Savage Childhood_ (London, 1906), p. 49.

In the Central District of Busoga, Central Africa, when a woman has
given birth to twins, the people of her clan do not sow any seed until
the twins have been brought to the field. A pot of cooked grain is set
before the children with a cake of sesame and all the seed that is to be
sown. The food is eaten by the assembled people, and afterwards the