where death and danger are everyday affairs, under a grim pall of boredom, are liable to believe in fetish, though ashamed of so doing. For the African, whose mind has been soaked in fetish during his early and most impressionable years, the voice of fetish is almost irresistible when affliction comes to him.”[209] At first sight it would seem that slavery completely destroyed every vestige of spontaneous social movement among the Negroes; the home had deteriorated; political authority and economic initiative was in the hands of the masters; property, as a social institution, did not exist on the plantation; and, indeed, it is usually assumed by historians and sociologists that every vestige of internal development disappeared, leaving the slaves no means of expression for their common life, thought, and striving. This is not strictly true; the vast power of the priest in the African state still survived; his realm alone—the province of religion and medicine—remained largely unaffected by the plantation system in many important particulars. The Negro priest, therefore, early became an important figure on the plantation and found his function as the interpreter of the supernatural, the comforter of the sorrowing, and as the one who expressed, rudely, but picturesquely, the longing and disappointment and resentment of a stolen people. From such beginnings arose and spread with marvellous rapidity the Negro church, the first distinctively Negro American social institution. It was not at first by any means a Christian Church, but a mere adaptation of those heathen rites which we roughly designate by the term Obe Worship or “Voodooism.” Association and missionary effort soon gave these rites a veneer of Christianity, and gradually, after two centuries, the Church became Christian, with a simple Calvinistic creed, but with many of the old customs still clinging to the services. It is this historic fact that the Negro Church today bases itself upon the sole surviving social institution of the African fatherland, that accounts for its extraordinary growth and vitality. We easily forget that in the United States today there is a Church organization for every sixty Negro families. This institution, therefore, naturally assumed many functions which the other harshly suppressed social organs had to surrender; the Church became the center of amusements, of what little spontaneous economic activity remained, of education, and of all social intercourse, of music and art.[210]