The establishment of a cult, however, is due not merely to the foresight which provides for a future harvest by the tilling of the soil; it is conditioned also by a second factor--namely, _community labour_. Just as entrance into manhood gives rise to initiation cults only when it becomes of tribal importance, precisely so is the development of cults of the soil dependent upon the association of members of a tribe or a mark in common labour. Moreover, initiation into manhood early came to be of common concern because of the community life of age-associates and of the need for military training created by tribal warfare; the same is true, though at a later stage and, of course, for essentially different reasons, of the tilling of the soil. The most important factor in the latter case is the fact that because the natural conditions are common to all, all are obliged to select the same time both for the sowing and later for the harvest. This is of little moment so long as the population is sparse and the property of one individual is separated from that of the others by wide stretches of uncultivated land. The more closely the members of the mark live together, however, the more do they share in common labour. Whenever a migrating tribe takes possession of a new territory, moreover, there is a further decisive consideration, namely, the fact that at the outset the soil is common property. In this case, not merely the natural conditions, but also the very ground on which the work of the field is performed, is identical for all the members of a mark. Added to this objective factor there more and more comes to be one of a subjective nature. In common labour, the individual determines his activities by reference to a common end; moreover, he regulates these activities, as to rhythm, tempo, and the accompanying expressive movements, so as to conform to the group in which he finds himself. Since, moreover, the activity of sowing and the subsequent growth of the crop preserve the magical character acquired in an earlier period, the work itself comes to be a cult activity. Just as initiation rites are not merely a declaration of manhood but a cult, designed magically to equip the novice with manly power and fortitude, so the tilling of the soil becomes a cult act through whose inherent magical power the prosperity of the crop is supposed to be secured. There are two factors which are of prime importance for the beginning of agricultural cults, and which give to their further development its peculiar stamp. In the first place, the labour whose performance in common engenders the cults of the soil is always connected with _hoe-culture_, the initial stage of agriculture. It is only because they work with the hoe that the members of the mark come into such close relations that they easily fuse into a cult community. When the plough, which is drawn by an animal, comes into use, the individuals are again separated. For the