use of its synonym, _Mkissi_, the plural form--and what is significant, the plural personal form--is often heard. Opinion wavers as the needs or the excitement of the moment may demand, or perhaps as tradition wavers with changing mental environment. But those who claim the older faith or the deeper insight adhere to the statement that there is but one _Mkissi-nssi_, even _Bu-nssi_. Thus the conception of _Bu-nssi_ roughly corresponds {47} with that of the reservoir of power we have already found among the Omaha and other tribes. On the other hand, the Bafiote hold that everything in nature has its peculiar property, everything is pervaded by forces. All things influence one another by visible deeds of power or in secret-wise. Hence are evolved manifold relations, among which the most important for man are those that extend to his person. The effect of physical forces is obvious. But experience teaches that there are other forces that are efficacious, although the process is not always understood. Such forces as these act without immediate and perceptible contact. So at least the wise men believe, and they act accordingly. How it happens they do not bother their heads. It is so, and that is enough. If it were otherwise they could not explain the events that happen. Here is, in something more than germ, the Iroquoian _orenda_. But the more sensual Bafiote, whether from their own nature and social organization, or from the tropical environment in which they live, are preoccupied with the relations of the various forces thus permeating all things. These forces are misused. Prudence and activity, strength of limb and skill do not suffice; far too much evil occurs among them. The Bafiote are obsessed, like all the African peoples, with the idea of witchcraft. They must be protected against it. Power is therefore matched against power, spell against spell. If there were not thoroughly wicked men who sought openly or secretly to injure others, fetishes would hardly be needed. By the use of fetishes they seek to master the forces of which on every side they see indications, and to make them their own. Fetishes are not gods. There is nothing spiritual, nothing independent of men, about them. They are material objects, fabricated by art, so as to embody forces working by mysterious means for the aid {48} or injury of men. The destruction of the fetish involves the annihilation of the forces it embodies, whereas the existence of a god is in nowise imperilled by the destruction of his image. In short, fetishes are magical instruments. Yet such is the inveterate anthropomorphism of mankind that they do acquire a quasi-personal character, and tend to be thought of as individual and conscious beings. But they are never worshipped; the Fiote has no gods. He has only fetishes, the incorporation of powers and energies he sees acting around him everywhere. By that incorporation these powers and energies are appropriated for his