The masks called Ngil, generally white and elongated, are traditionally associated with the Ngil ritual, although their use is shrouded in mystery. The Ngil, which was banned in Gabon in 1910, is intended to protect the individual against evil spells and poisoning and has three three ranks: Mbege-Feg, the chief Ngil, the great initiate; Mod-Esam, the organizer of the ceremonies; Nnom-Ngi, the ordinary initiates. Initiation consists of a series of tests and an explanation of the prohibitions of Ngil. It is likely that after the prohibition and disappearance of Ngil as a ritual regulating village life at the beginning of the century (in Gabon), other rites took its place. Today they intervene only as an element of folkloric rejoicing, but fifty years ago it was not the same: the mask appeared at dawn or dusk, armed with a wooden sword or a simple stick, and surrounded by its acolytes, it destroyed the kitchens or houses of villagers who were recalcitrant in their words towards members of the “society,” adulterers, thieves, or simply debtors, makers of talismans or deadly medicines. The mask had a terrible, deep, hoarse, and formidable voice that knew how to scare women and children. The mask consists of a set of curves and planes that subtly intertwine around the elongated, straight axis of the nose within an elongated heart shape below which is carved the mouth, slightly open, with exquisitely carved teeth, occupying the entire lower edge of the face. The upper eyelashes and ears are subtly drawn. The tattoo that runs down the center of the nose, drawing attention to the face and ending in the middle of the forehead with the outline of two moons, according to Professor Sabater Pi, is taken from the Bayale pygmies and is used by the Okak of Equatorial Guinea. Provenance: Private collection Argiles collection, Barcelona