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as is the nature of all specialists in all professions, but primarily he is under it, at any rate in West Africa, where you find the Fetish man in every district, but in every district in a different form. For example, look at him under the Ellis school. Where there are well-defined gods, there your Fetish Man is quite the priest, devoting himself to the cult of one god publicly, probably doing a little general practice into the bargain with other minor spirits. To the laity he of course advertises the god he serves as the most reliably important one in the neighbourhood; but it has come under my notice, and you will find under Ellis's, that if the priest of a god gets personally unwell and finds his own deity ineffective, he will apply for aid to a professional brother who serves another god. Below Ellis's school, in the Calabar school, your Fetish Man is somewhat different; the gods are not so definite or esteemed, and the Fetish Man is becoming a member of a set of men who deal with gods in a lump, and have the general management of minor spirits. Below this school, in the Mpongwe, the Fetish Man is even less specialised as regards one god; he is here a manager of spirits at large, with the assistance of a strong spirit with whom he has opened up communication. Below this school, in that of Nkissi, the Fetish Man becomes more truly priest-like—he is the Nganga of an Nkiss; but nevertheless his position is a different one to that of the priest in Ellis's school; here he is in a better position than in the Mpongwe school, but in an inferior one to that in Ellis's, where he is not the lone servitor or manager for a god, but a member of a powerful confraternity. You must bear in mind, of course, that the Fetish Man is always, from a lay standpoint, a highly important person; but professionally, I cannot but think, a priest say of Tando in