Ashanti Dahomi Yoruba[161] Safwhi Eweawo Ibadan Denkera Agotine Ketu Bekwai Anfueh Egba Nkoranza Krepe Jebu Adansi Avenor Remo Assin Awuna Ode Wassaw Agbosomi Ilorin Ahanta Aflao Ijesa Fanti Ataklu Ondo Agona Krikor Mahin Akwapim Geng Benin (Bini) Akim Attakpami Kakanda Akwamu Aja Wari Kwao Ewemi Ibo[161] Ga Appa Efik[161] Other traditions refer to a time when all were of one speech, and lived in a far country beyond Salagha, open, flat, with little bush, and plenty of cattle and sheep, a tolerably accurate description of the inland Sudanese plateaux. But then came a red people, said to be the Fulahs, Muhammadans, who oppressed the blacks and drove them to take refuge in the forests. Here they thrived and multiplied, and after many vicissitudes they came down, down, until at last they reached the coast, with the waves rolling in, the white foam hissing and frothing on the beach, and thought it was all boiling water until some one touched it and found it was not hot, and so to this day they call the sea _Eh-huru den o nni shew_, "Boiling water not hot," but far inland the sea is still "Boiling water[162]." To A. B. Ellis we are indebted especially for the true explanation of the much used and abused term _fetish_, as applied to the native beliefs. It was of course already known to be not an African but a Portuguese word[163], meaning a charm, amulet, or even witchcraft. But Ellis shows how it came to be wrongly applied to all forms of animal and nature worship, and how the confusion was increased by De Brosses' theory of a primordial fetishism, and by his statement that it was impossible to conceive a lower form of religion than fetishism, which might therefore be assumed to be the beginning of all religion[164].