animal, not his ancestor, but his 'elder brother.' In South African districts, especially among the Bantus where the bush soul is common, and in North America, where the tribal totem has become a coat of arms, and fable and legend therefore continue all the more to emphasize the individual relation between a person and an animal, the idea of a _human_ ancestor receives prominence. The totemic tribal organization as a whole, together with the totemic nomenclature of the tribal divisions, may continue to exist, as occasionally happens among the Bantus and in North America, even though the tribal totems proper have disappeared and become mere names, and the animal itself possesses no live importance except as a personal protector. But since the totemic tribal organization perpetuates the idea of a succession of generations, the human ancestor necessarily comes to assume the place of the animal ancestor. This change is vividly represented by the totem poles of the Indians of northwestern America. These totem poles we have already described. The head of the animal whose representation has become the coat of arms here surmounts a series of faces of human ancestors. Such a monument tells us, more plainly than words possibly could: These are the ancestors whom I revere and who, so far as memory reaches back, have found the symbol of their tribal unity in the animal which stands at their head. But totem poles do more than merely to directly perpetuate this memory. Though probably without the conscious intention of the artists who fashioned them, they also suggest something else, lost to the memory of living men. In the belief of earlier ages, this human ancestor was preceded by an animal ancestor to whom the reverence which is now paid to the human ancestors was at one time given. Thus, the animal ancestor was not only prior to the human ancestor from an external point of view, but gave rise to him through a necessity immanent in the course of development itself.