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 Fetish studied by Ellis, namely, that what is one god in Yoruba you get as several gods exercising one particular function in Dahomey, as hundreds of gods on the Gold Coast. Moreover, all these gods in all these districts have regular priests and priestesses in dozens, while below Yoruba regular priests and priestesses are rare. There the officials of the law societies abound, and there are Fetish men, but these are different people to the priests of Bohorwissi and Tando.

I do not know Yoruba land personally, but have had many opportunities of inquiring regarding its Fetish from educated and uneducated natives of that country whom I have met down Coast as traders and artisans. Therefore, having found nothing to militate against Ellis's statements, I accept them for Yoruba as for Dahomey and the Gold Coast; and my great regret is that his careful researches did not extend down into the district below Yoruba—the district I class under the Calabar school—more particularly so because the districts he worked at are all districts where there has been a great and long-continued infusion of both European and Mohammedan forms of thought, owing to the four-hundred-year-old European intercourse on the seaboard, and the even older and greater Mohammedan influence from the Western Soudan; whereas below these districts you come to a region of pure Negro Fetish that has undergone but little infusion of alien thought.

Whether or no to place Benin with Yoruba or with Calabar is a problem. There is, no doubt, a very close connection between it and Yoruba. There is also no doubt that Benin was in touch, even as late as the seventeenth century, with some kingdom of the higher culture away in the interior. It may have been Abyssinia, or it may have