As to the status of the departed in the spirit-world, though all those African tribes from old heathen days knew of the name of God, of His existence, and of some of His attributes, they did not know of the true way of escape from the evils of this present life, of any system of reward and punishment in the future life, nor of any of the conditions of that life. That they had a belief in a future world is evidenced by survivors taking to the graves of their dead, as has been described in the preceding pages, boxes of goods, native materials, foreign cloth, food, and (formerly) even wives and servants, for use in that other life to which they had gone. Whatever may have been supposed about the locality or occupations of that life, the dead were confidently believed to have carried with them all their human passions and feelings, and especially their resentments. Fear of those possible resentments dominated the living in all their attempts at spiritual communication with the dead. As to the locality of the latter, it was not believed that all of them always remained in that unknown other world. They could wander invisibly and intangibly. More than that, they could return bodily and resume this earthly life in other forms; for belief in metempsychosis is a common one among all these tribes. The dead, some of them, return to be born again, either into their own family or into any other family, or even into a beast. Who thus return, or why they return, is entirely uncertain. Certainly not all are thus born again. Those who in this present life had been great or good or prominent or rich remain in the spirit-world, and constitute the special class of spirits called "awiri" (singular, "ombwiri"). But these awiri are at liberty to revisit the earth if they choose, taking a local habitation in some prominent natural object, or coming on call to aid in ceremonies for curing the sick. Other spirits, as explained in a previous chapter, are sinkinda, the souls of the common dead; and ilâgâ, unknown spirits of other nations, or beings who have become "angels," all of these living in "Njambi's Town." As to Father Njambi Himself, the creator and overseer of all, both living and dead, every kind of spirit--ombwiri, nkinda, olâgâ, and all sorts of abambo--is under His control, but He does not often exercise it. CHAPTER XV FETICHISM--SOME OF ITS PRACTICAL EFFECTS DEPOPULATION.