field which is tilled is larger, and, furthermore, the activity of the ploughman is confined to the guidance of his animals and implements, so that he personally is no longer directly concerned with the soil as in the case of hoe-culture. Moreover, since hoe-culture demands a very much greater expenditure of human energy, it arouses stronger emotions. The plough trains to reflection and brooding; the hoe stirs violent emotions. Furthermore, it is only when hoe-culture becomes common labour on a common field that the sexes are brought together. The early hoe-culture carried on about the hut of the individual generally devolves upon the woman alone, who thus merely continues the duty of food-getting which rested with her, as the gatherer of food, under still more primitive economic conditions. With the appearance of more intensive hoe-culture the labour is divided. Man cuts up and loosens the soil with his hoe; woman follows after, strewing the seed between the clods. With the invention of the plough, agriculture finally becomes the exclusive concern of man. The furrowing and loosening of the soil is now done by means of an implement, and man, freed from this labour, assumes the duty of strewing the seed. This twofold community of labour, that on the part of the holders of common property and that of the two sexes, undoubtedly underlies the peculiar character which the cults of the soil continue to preserve long after the period of their origin. On the one hand, the work of the field itself assumes the character of a cult act; combined with it, on the other hand, there come to be additional ceremonies. That which brings the men and women together and converts the labour into a cult act is primarily the dance. The fertilization and growth of plants are regarded as processes resembling the procreation of man. When the cult members give themselves up to ecstatic and orgiastic dances, therefore, they believe that they are magically influencing the sprouting and growth of the seeds. According to their belief, sprouting and growth are due to the demons of the soil. These demons the orgiastic cult arouses to heightened activity, just as the labourers and dancers mutually excite one another to increased efforts. In this ecstasy of the cult, man feels himself one with external nature. His own activity and the processes of nature become for him one and the same magical potency. In addition to the terrestrial demons of growth, there are the celestial demons, who send fructifying rains from the clouds to the soil. Particularly in regions such as New Mexico and Arizona, where a successful harvest depends in large measure upon the alternation of rains with the withering heat of the sun, these vegetation festivals are combined with elements of celestial cults. The latter, of course, are also essentially demon cults, yet they everywhere exhibit distinct traces of a transition into deity cults. Particularly typical are the