This baby boy, she said, although borne by the chief’s wife, really belonged to her; while the baby girl which she had borne three months ago belonged to the chief’s wife. She and the other woman, she said, were both witches. Until recently they had been intimate friends and had been accustomed to go off together in the night to witch-feasts and witch-dances in neighbouring villages. Their unborn babes they were accustomed to leave upon the grass while they joined in the dance. Her babe, she said, was a boy, and the other was a girl. But one morning the other woman, leaving the dance before her, took the male child and left the other, thinking that she would not know the difference. After that they had never gone out together; a coolness had sprung up between them, and she had waited her time and kept her secret. In due time she had borne the baby girl, which really belonged to the chief’s wife; and now the chief’s wife had borne the baby boy, which belonged to her. The chief’s wife stood dumb, as if in self-condemnation. No one doubted the story; and the woman bore the child away. The trial for witchcraft is by ordeal. In most cases poison is administered. If the accused dies or is seized with vertigo this is sufficient evidence of guilt; if no such result follows, it is a sign of innocence. The African believes in a God, who made all things; but his idea of God is grossly anthropomorphic. God is a very big African chief with a great many wives. Some of their fables in which God figures are not repeatable. He regards men and women with contempt, and as a rule ignores them. I do not know that they ever worship Him. Their worship is directed to the innumerable spirits about them who infest the air, among whom are their ancestors. The spirits are generally disposed to do them harm; but they may be placated, and their own dead may even be rendered favourable by certain ceremonies. But an incomparably greater number of spirits are always hostile, and the impulse of African worship is fear.