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 condition is therefore miserable. It is, as it were, sent blind, or deaf, or lame into the spirit-land. This is a thing not only dreaded by individuals for themselves, but hated for those they love; hence the doer of it is a hated thing. You must remember that when you get keen hatred you must allow for keen affection, it is not human to have one without the other. That the Africans are affectionate I am fully convinced. This affection does not lie precisely on the same lines as those of Europeans, I allow. It is not with them so deeply linked with sex; but the love between mother and child, man and man, brother and sister, woman and woman, is deep, true, and pure, and it must be taken into account in observing their institutions and ideas, particularly as to this witchcraft where it shows violently and externally in hatred only to the superficial observer. I well remember gossiping with a black friend in a plantation in the Calabar district on witchcraft, and he took up a stick and struck a plant of green maize, breaking the stem of it, saying, "There, like that is the soul of a man who is witched, it will not ripen now."

We will now turn to the consideration of that class whose business in life is mainly to guard the community from witchcraft and from miscellaneous evil spirits acting on their own initiative, the Fetish Men of West Africa, namely, those men and women who devote their lives to the cult of West African religion. Such people you find in every West African district; but their position differs under different schools, and it is in connection with them that we must recognise the differences in the various schools, remembering that the form of Fetish makes the form of Fetish Man, not the Fetish Man the form of Fetish. He may, as it were, embroider it, complicate it, mystify it,