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 getting spirit slaves; therefore it follows that powerful ancestors are valued when they are on the other side, for they can keep off the dead enemies. A great chief's spirit is a thoroughly useful thing for a village to keep going, and in good order, for it conquered those who are among the dead with it, and can keep them under, keep them from aiding their people in the fights between its living relations and itself and them, with its slave spirit army. I ought to say that it is customary for the living to send the dead out ahead of the army, to bear the brunt in the first attack.

Ancestor-esteem you will find at its highest pitch in West Africa under the school of Fetish that rules the Tshi and Ewe peoples. Ellis gives you a full description of it for Ashanti and Dahomey. The next district going down coast is the Yoruba one; but Yoruba has been so long under the influence of Mahometanism that its Fetish, judging from Ellis's statement in his Yoruba Speaking People, is deeply tinged with it. I have no personal acquaintance with Yorubaland, but have no hesitation for myself in accepting his statements from the accuracy I have found them, by personal experience with Tshi and Ewe people, to possess. Below Yoruba comes a district, the Oil Rivers, where, alas, Ellis did not penetrate, and where no ethnologist, unless you will graciously extend the term to me, has ever cautiously worked.

In this district you have a school where reincarnation is strongly believed in, a different school of Fetish to that of Tshi and Ewe, a class of human ghosts called the well-disposed ones. And these are ancestors undoubtedly. They do not show up clearly in those districts where reincarna-