3. Other spiritual manifestations are spoken of as the personal guardian-spirit and the family guardian-spirit. These do not constitute a separate class, but are the special modes of operation adopted by the ancestral spirit or spirits in the protection of their family. Its description belongs properly to a later chapter under the name of the Family Yâkâ fetich. The manner of invocation of all these five classes of spirits, in the case of obscure diseases, is very much the same now as what Dr. Wilson described fifty years ago. What he saw on the Gabun River tallies with what I also saw thirty years ago at Benita, and subsequently in the Ogowe. Even at Gabun, in the present day, though the Mpongwe have been enlightened, the same ceremonies are kept up by other tribes, the Shekani and Fang, who have emerged on the coast at Libreville. "Sick persons, and especially those that are afflicted with nervous disorders, are supposed to be possessed by one or the other of these spirits. If the disease assumes a serious form, the patient is taken to a priest or a priestess, of either of these classes of spirits. Certain tests are applied, and it is soon ascertained to which class the disease belongs, and the patient is accordingly turned over to the proper priest. The ceremonies in the different cases are not materially different; they are alike, at least, in the employment of an almost endless round of absurd, unmeaning, and disgusting ceremonies which none but a heathenish and ignorant priesthood could invent, and none but a poor, ignorant, and superstitious people could ever tolerate.