calf with milk, as in the natural state, but, long after the time of suckling has passed, places the milk at man's disposal. Everywhere in the interior of Africa the cow is still a common milk animal. As such, it is a highly prized source of nourishment, but it is not used for agricultural purposes. Thus, its position is midway between that of the original totem animal of cult and that of the draught animal. For the Hottentot, cattle are objects of supreme value. As such, they are accorded a certain degree of reverence. They are not utilized as beasts of burden nor for slaughter, but only as a source of such means of nourishment as do not cost their lives. South Africa, therefore, has remained on the level of hoe-culture. The boundary between these southern districts in which hoe-culture and the nomadic life prevail and the northern regions into which the Hamites and Semites have introduced plough-culture is, practically speaking, the desert of Sahara. It is only when the animal is used to draw the plough that it becomes in all respects a useful animal. Thenceforth it no longer merely gives its milk for food, but it performs the work that is too hard for man, and, finally, as an animal of slaughter, it takes the place of the gradually disappearing wild animal of the chase. Coincident with this development, totemic ideas and customs disappear. Though these have still left distinct traces in the south, particularly among the Bantus, it is, at most, isolated survivals that remain among the Hamitic population of the north. Thus, the animal has come to be a breeding and a work animal throughout the whole of Africa, though this is particularly the case wherever the cultural influences of the immigrant peoples from the East have been operative. The relations of man to man have likewise undergone a change in this locality, due, in part, to migrations and tribal wars. No region so much as Africa has become the centre of despotic forms of government. It is this factor, together with the potent influence of ideas of personal property associated with it, that has contributed, on the one hand, to the origin of polygyny, and, on the other, to the rise of slavery. Long before Africa became the slave market of the New World it harboured an intertribal traffic in human beings. These changes in culture undermined the older cults, so that, with the dissolution of the totemic tribal organization, the original totem conceptions disappeared from all parts of this region. All the more marked was the progress of animism and fetishism, of which the former is closely connected, in its origin, with totem belief, while the latter is a sort of degenerate totemism. In certain regions, furthermore, as among the Bantus and the Hamitic tribes, another outgrowth of the cult of the dead--namely, ancestor worship--has gained great prominence alongside of elements of a celestial mythology.