and polyandry, which, in some cases, almost reached promiscuity. It was a terrific social revolution, and yet some traces were retained of the former group life, and the chief remaining institution was the Priest or Medicine-man. He early appeared on the plantation and found his function as the healer of the sick, the interpreter of the Unknown, the comforter of the sorrowing, the supernatural avenger of wrong, and the one who rudely but picturesquely expressed the longing, disappointment, and resentment of a stolen and oppressed people. Thus, as bard, physician, judge, and priest, within the narrow limits allowed by the slave system, rose the Negro preacher, and under him the first Afro-American institution, the Negro church. This church was not at first by any means Christian nor definitely organized; rather it was an adaptation and mingling of heathen rites among the members of each plantation, and roughly designated as Voodooism. Association with the masters, missionary effort and motives of expediency gave these rites an early veneer of Christianity, and after the lapse of many generations the Negro church became Christian.
Two characteristic things must be noticed in regard to this church. First, it became almost entirely Baptist and Methodist in faith; secondly, as a social institution it antedated by many decades the monogamic Negro home. From the very circumstances of its beginning, the church was confined to the plantation, and consisted primarily of a series of disconnected units; although, later on, some freedom of movement was allowed, still this geographical
