Farther on, when it seemed desirable to provide local residence for these spirits, as had been done for God Himself in temples and costly images, the material objects used for that residence were no longer matter of value and choice; anything and any place was sufficient for a spirit's habitat. Neither dignity, beauty, nor strength was any longer a factor in the selection. For these objects did not represent the deities in any way whatever. They were simply local residences. As such, a spirit could live anywhere and in anything. This is bald fetichism. The thing itself, the material itself, is not worshipped. The fetich worshipper makes a clear distinction between the reverence with which he regards a certain material object and the worship he renders to the spirit for the time being inhabiting it. For this reason nothing is too mean or too small or too ridiculous to be considered fit for a spirit's _locum tenens_; for when for any reason the spirit is supposed to have gone out of that thing and definitely abandoned it, the thing itself is no longer reverenced, and is thrown away as useless. The selection of the article in which the spirit is to reside is made by the native "uganga" (doctor), who to the Negro stands in the office of a priest. The ground of selection is generally that of mere convenience. The ability to conjure a free wandering spirit into the narrow limits of a small material object, and to compel and subordinate its power to the aid of some designated person or persons and for a specific purpose, rests with that uganga. Over the wide range of many articles used in which to confine spirits, common and favorite things are the skins and especially the tails of bush-cats, horns of antelopes, nut-shells, snail-shells, bones of any animal, but especially human bones; and among the bones are specially regarded portions of skulls of human beings and teeth and claws of leopards. But, literally, anything may be chosen,--any stick, any stone, any rag of cloth. Apparently, there being no limit to the number of spirits, there is literally no limit to the number and character of the articles in which they may be localized. It is not true, as is asserted by some in regard to these African tribes and their degraded form of religion, that they worship the actual material objects in which the spirits are supposed to be confined. Low as is fetichism, it nevertheless has its philosophy, a philosophy that is the same in kind as that of the higher forms of religion. A similar sense of need that sends the Christian to his knees before God to ask aid in time of trouble, and salvation temporal and spiritual, sends the fetich worshipper to offer his sacrifice and to ejaculate his prayer for help as he lays hold of his consecrated antelope horn, or as he looks on it with abiding trust while it is safely tied to his body. His human necessity drives him to seek assistance.