sionable years, the voice of fetish is almost irresistible when affliction comes to him.”[1]
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
- ↑ M. H. Kingsley, West African Studies.
