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 only existing in the minds of cabinet ethnologists from a want of recognition of the fact of the existence of these schools.

For example, suppose you take a few facts from Ellis and a few from Bastian and mix, and call the mixture West African religion, you do much the same sort of thing as if you took bits from Mr. Spurgeon's works, and from those of some eminent Jesuit and of a sound Greek churchman, and mixed them and labelled it European religion. The bits would be all right in themselves, but the mixture would be a quaint affair.

As far as my present knowledge of the matter goes, I should state that there were four main schools of West African Fetish: (1) the Tshi and Ewe school, Ellis' school; (2) the Calabar school; (3) the Mpongwe school; (4) Nkissism or the Fjort school. Subdivisions of these schools can easily be made, but I only make the divisions on the different main objects of worship, or more properly speaking, the thing each school especially endeavours to secure for man. The Tshi and Ewe school is mainly concerned with the preservation of life; the Calabar school with attempting to enable the soul successfully to pass through death; the Mpongwe school with the attainment of material prosperity; while the school of Nkissi is mainly concerned with the worship of the mystery of the power of Earth—Nkissi-nsi. You will find these divers things worshipped, or, rather, I would say cultivated, in all the schools of Fetish, but in certain schools certain ideas are predominant. Look at Srahmantin of the Tshi people, and at Nzambi of the Fjort. Both these ladies know where the animals go to drink, what they say to each other, where their towns are, and what not; also they both know what