The difference between his act and the act of the Christian lies in the kind of salvation he seeks, the being to whom he appeals, and the reason for his appealing. The reason for his appeal is simply fear; there is no confession, no love, rarely thanksgiving. The being to whom he appeals is not God. True, he does not deny that He is; if asked, he will acknowledge His existence. But that is all. Very rarely and only in extreme emergencies, does he make an appeal to Him; for he thinks God so far off, so inaccessible, so indifferent to human woes and wants, that a petition to Him would be almost in vain. He therefore turns to some one of the mass of spirits which he believes to be ever near and observant of human affairs, in which, as former human beings, some of them once had part. As to the character of the salvation sought, it is not spiritual; it is a purely physical salvation. A sense of moral and spiritual need is lost sight of, although not eliminated. This is an index of the distance the Negro has travelled away from Jehovah before he finally reached the position of placing his trust in a fetich. By just so much as he seems to himself living in a world crowded with unseen but powerful spiritual beings (with whom what a Christian calls "sin" has no reprehensible moral quality), by just so much he seems to have lost sight of his own soul and its moral necessities. The future is so vague that in the thought of most tribes it contains neither heaven nor hell; there is no certain reward or rest for goodness, nor positive punishment for badness. The future life is to each native largely a reproduction, on shadowy and intangible lines, of the works and interests and passions of this earthly life. In his present life, with its savagery and oppression and dominance of selfish greed and right of might, goodness has no reward. It is badness which in his personal experience makes the largest gains. From this point of view, while some acts are indeed called "good" and some "bad" (conscience proving its simple existence by the use of these words in the record of language), yet conscience is not much troubled by its possessor's badness. There is little sense of the sinfulness of sin. There is only fear of possible human injury by human or subsidized spiritual enemies. This is all the salvation that is sought. It is sought by prayer; by sacrifice, and by certain other ceremonies rendered to the spirit of the fetich or to other non-localized spirits; and by the use of charms or amulets. These charms may be vocal, ritual, or material.