In parts of Central Africa there seems to be slight knowledge of a Supreme Being before whom men should bend in awe, and from whom they can expect protection and other blessings. But the African in those places has realized, in some small measure, his need of something to care for him when he is asleep, and to guard him against foes, some of which are beyond the range of his senses, and from surrounding dangers which he can not define. These feelings give rise to a host of protectors, made and sold by the medicine man or witch doctor; and to these helpful fetishes are added others by means of which the owner hopes to wreak his vengeance on enemies beyond the range of his weapons and ordinary powers. Fetishism provides a substitute for God. It introduces another protector and helper, and this delusion of the evil one has been used by him to stop a craving that otherwise might have led to the true God; for it provided a false sense of rest and security, and seemingly left no need unsatisfied. A fetish is not an idol, nor is it the likeness or symbol of a god, but it is supposed to be either the abode or receptacle of an impersonal power, or of a something indefinable by the native mind, but which we would classify as a spirit. The fetish may be some natural object, as a rock or a tree. On the lower Congo one large rock is known as fetish rock. The fetish may be an insect, a reptile, or other creature. I was personally acquainted with a fetish goat. Crocodiles are frequently said to be fetishes, and they are generally such as have brought this distinction on themselves by their success as man-hunters. The origin of fetishism is hidden in the remote past, but in the Congo region of Africa the system was strengthened and in some ways directed by Roman Catholic influence. Soon after the discovery of the Congo by Portuguese navigators in the fifteenth century, priests were sent to lead the heathen Congoese into the true light, and for many years they seemed to labor successfully, till they took upon themselves too great power. Then the native chiefs, finding that their places were being usurped, arranged to cut off the white man's work, root and branch, and when they had carried out their plan, the mission was at an end. Nothing was left of “the church” but ruined buildings, and uncertain memories stored in the minds of the destroyers. But fetishism, though triumphant, was greatly influenced by memory of customs introduced and things taught by the priests, although they and all their converts had perished. Once I saw a rude portal of upright stakes and crosspiece joining them above, with a little bundle suspended from the center of the upper part. On close examination I found that the posts and top piece had been sprinkled with blood, and that the small parcel hanging above the path contained the head, feet, and some blood of a chicken. The purpose of the whole thing showed some shadowy connection with the teaching of the long past, for the incident took place before modern missions and teaching had influenced the natives. The rude doorway was put up by the medicine man over the principal entrance to a village. The sprinkled blood and the little bundle formed a charm, or fetish, to prevent the entrance of an evil, destroying power into their hamlet. Near the coast the fetishes are frequently found in grotesque human form, rude images made chiefly of wood. In the interior these are infrequent, and in some places quite unknown. This probably has its origin in the worship of the images of the saints under the old priestly teaching. In another place a crucifix was found in use as a very powerful fetish. There are yet other special fetishes that help in detecting thieves, and in pointing out those guilty of witchcraft. Others are tied on fruit trees and placed in gardens, having power of themselves to punish robbers. Should any of these fetishes seem to fail in the performance of its duty, the native does not consider the failure a proof of the uselessness of the system. He concludes that he has an enemy who by means of a still stronger fetish has brought this evil on him. May God grant that soon the African may have his mind filled with the knowledge of a loving, all-powerful God, so that he with us may joyfully sing, “God is our refuge and strength, a very present help in trouble;” and then instead of desiring the destruction of his foes, he will love and pray for his enemies. — Baptist Missionary Magazine.