These were the characteristics of Negro religious life as developed up to the time of Emancipation. Since under the peculiar circumstances of the black man’s environment they were the one expression of his higher life, they are of deep interest to the student of his development, both socially and psychologically. Numerous are the attractive lines of inquiry that here group themselves. What did slavery mean to the African savage? What was his attitude toward the World and Life? What seemed to him good and evil,—God and Devil? Whither went his longings and strivings, and wherefore were his heart-burnings and disappointments? Answers to such questions can come only from a study of Negro religion as a development, through its gradual changes from the heathenism of the Gold Coast to the institutional Negro church of Chicago. Moreover, the religious growth of millions of men, even though they be slaves, cannot be without potent influence upon their contemporaries. The Methodists and Baptists of America owe much of their condition to the silent but potent influence of their millions of Negro converts. Especially is this noticeable in the South, where theology and religious philosophy are on this account a long way behind the North, and where the religion of the poor whites is a plain copy of Negro thought and methods. The mass of “gospel” hymns which has swept through American churches and well-nigh ruined our sense of song consists largely of debased imitations of Negro melodies made by ears that caught the jingle but not the music, the body but not the soul, of the Jubilee songs. It is thus clear that the study of Negro religion is not only a vital part of the history of the Negro in America, but no uninteresting part of American history.