in the regions of plant totemism. The vegetation cults which preceded the rise of agriculture were finally superseded by _true cults of the soil_. The latter presuppose the preparation of the soil by the efforts of man. This is clear from the fact that they occur more regularly, and at definite seasons of the year; moreover, they are of a more complex character, serving in part a number of other purposes. Typical of the transition are the vegetation festivals of the natives of Central America. These festivals are unique in that they embody elements of celestial mythology; thus they constitute important transitional stages between the demon cults of the totemic era and deity cults. The relation which the seeds are supposed to bear to the sprouts of the various grains is now no longer merely of a magical nature. The hoe-culture, to which the American Indian has attained, has taught him the dependence of the growth of plants upon the act of sowing. But here also there can be no cult until there is community labour. The original hoe-culture carried on by the individual about his hut no more tends to originate a cult than does the erection of the hut, the weaving of baskets, or the other tasks set by the needs of daily life. Individuals, however, frequently till the soil even prior to the rise of systematic agriculture, as occurs in certain regions of Melanesia, among the prairie peoples of North America, and elsewhere. Besides leading to more advanced ideas concerning the processes of germination and growth, these beginnings of agriculture, which still form part of the household duties of individuals, serve to engender what proves to be a permanent and basal factor in all further development--namely, _provision for the future_. However primitive may be the hoe-culture which the individual carries on about his hut, it is not concerned exclusively with the immediate present, as is the mere gathering of food, but it aims to satisfy a future need. True, even in this case, the beginnings may be traced back to the preceding age. Even such ceremonies as the Intichiuma festivals, in which the totems are strewn about in order magically to influence their growth and increase, are already thoroughly inspired by a regard for the future. Perhaps all human action concerned with the distant future was at first magical in aim.