Illustration of malevolence in their character has already been seen in the dread connected with deaths and funerals. The similar dread of graveyards in our civilized countries may rest on the fear inspired by what is mysterious or by those who have passed to the unknown, simply because it and they are unknown. But, to superstitious Africa, that unknown is a certainty, in that it is a source of evil; the spirit of the departed has all the capacity for evil it possessed while embodied, with the additional capacity that its exemption from some of the limitations of time and space increases its facilities for action. Being unseen, it can act at immensely greater advantage for accomplishing a given purpose. Natives dying have gone into the other world retaining an acute memory of some wrong inflicted on them by fellow-villagers, and have openly said, "From that other world I will come back and avenge myself on you!" In any contest of a human being against these spirits of evil he knows always that whatever influence he may obtain over them by the doctor's magic aid, or whatever limitations may thus be put on them, they can never, as in the case of a human enemy, be killed. The spirits can never die. Sometimes the word "dead" is used of a fetich amulet that has been inhabited by a spirit conjured into it by a native doctor. The phrase does not mean that its spirit is actually dead, but that it has fled from inside of the fetich, and still lives elsewhere. Then the native doctor, to explain to his patient or client the inefficacy of the charm, says that the cause of the spirit's escape and flight is that the wearer has failed to observe all the directions which had been given, and the spirit was displeased. The dead amulet is, nevertheless, available for sale to the curio-hunting foreigner. CHAPTER V SPIRITUAL BEINGS IN AFRICA--THEIR CLASSES AND FUNCTIONS Inequalities among the spirits themselves, though they are so great, indicate no more than simple differentiations of character or work. Yet so radical are these varieties, and so distinct the names applied to them, that I am compelled to recognize a division into classes. CLASSES AND FUNCTIONS. 1. _Inina, or Ilina._ A human embodied soul is spoken of and fully believed in by all the tribes. It is known in the Mpongwe tribes of the Gabun country as "inina" (plural, "anina"); in the adjacent Benga tribe, as "ilina" (plural, "malina"); in the great interior Fang tribes, as "nsisim."