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 and it is not fair to judge of his mental capacity by tests taken directly from the environment of the white man, as for instance tests in mental arithmetic; skill in reckoning is necessary to the white race, and it has cultivated this faculty; but it is not necessary to the negro.

On the other hand negroes far surpass white men in acuteness of vision, hearing, sense of direction and topography. A native who has once visited a particular locality will rarely fail to recognize it again. For the rest, the mental constitution of the negro is very similar to that of a child, normally good-natured and cheerful, but subject to sudden fits of emotion and passion during which he is capable of performing acts of singular atrocity, impressionable, vain, but often exhibiting in the capacity of servant a dog-like fidelity which has stood the supreme test. Given suitable training, the negro is capable of becoming a craftsman of considerable skill, particularly in metal work, carpentry and carving. The bronze castings by the cire perdue process, and the cups and horns of ivory elaborately carved, which were produced by the natives of Guinea after their intercourse with the Portuguese of the 16th century, bear ample witness to this. But the rapid decline and practical evanescence of both industries, when that intercourse was interrupted, shows that the native craftsman was raised for the moment above his normal level by direct foreign inspiration, and was unable to sustain the high quality of his work when that inspiration failed.

In speaking of the form or forms of culture found among negro and negroid tribes, the dependence of the native upon his environment must be kept in mind, particularly in Africa, where interchange of customs is continually taking place among neighbours.

Thus the forest regions are distinguished by a particular form of culture which differs from that prevailing in the more open country (see ). But it may be said generally that the negro is first and foremost an agriculturist. The negritos are on a lower cultural plane; they are nomadic hunters who do no cultivation whatever. Next in importance to agriculture come hunting and fishing and, locally, cattle-keeping. The last is not strictly typical of negro culture at all; nearly all the tribes by whom it is practised are of mixed origin, and their devotion to cattle seems to vary inversely with the purity of race. The most striking exception to this statement is the Dinka of the upper Nile, the whole of whose existence centres round the cattle pen. Of the other tribes where pastoral habits obtain to a greater or less extent, the Masai have a large percentage of Hamitic blood, the eastern and southern Bantu-speaking negroids are also of mixed descent, &c.

The social conditions are usually primitive, especially among the negroes proper, being based on the village community ruled by a chief. Where the country is open, or where the forest is not so thick as to present any great obstacle to communication, it has often happened that a chief has extended his rule over several villages and has ultimately built up a kingdom administered by sub-chiefs of various grades, and has even established a court with a regular hierarchy of officials. Benin and Dahomey are instances of this. But the region where this “empire-building” has reached its greatest proportions lies to the south of the forest belt in the territory of the Bantu negroids, where arose the states of Lunda, Cazembe, &c.

The domestic life of the negro is based upon polygyny, and marriage is almost always by purchase. So vital is polygyny to the native social system that the attempts made by missionaries to abolish plurality of wives would, if successful (a contingency unthinkable under present conditions), result in the most serious social disorder. Not only would an enormous section of the population be deprived of all means of support, but the native wife would be infinitely harder worked; agriculture, the task of the women, would be at a standstill; and infanticide would probably assume dangerous proportions.

Descent in the negro world is on the whole more often reckoned through the female, though many tribes with a patriarchal system are found. Traces of totemism are found sporadically, but are rare.

Of the highest importance socially are the secret societies, which are found in their highest development among the negroes of the west coast, and in a far less significant form among-some of the Bantu negroids of the western forest district. In their highest form these societies transcend the tribal divisions, and the tie which binds the individual to the society takes precedence of all others. But the secret society cannot be called a definitely negro institution, since it is found in the west only.

As an agriculturist the negro is principally a vegetarian, but this form of diet is not the result of direct choice; meat is everywhere regarded as a great delicacy, and no opportunity of obtaining it is ever neglected, with one exception—that the cattle-keeping tribes rarely slaughter for food, because cattle are a form of currency. Fish is also an important article of diet in the neighbourhood of large rivers, especially the Nile and Congo. It is worthy of note that the two cultivated plants which form the mainstay of native life, manioc in the west and centre and mealies in the south and east, are neither of African origin.

Cannibalism is found in its simplest form in Africa. In that continent the majority of cannibal tribes eat human flesh because they like it, and not from any magical motive or from lack of other animal food. In fact it is noticeable that the tribes most addicted to this practice inhabit just those districts where game is most plentiful. Among the true negroes it is confined mainly to the Welle and Ubangi districts, though found sporadically (and due to magical motives) on the west coast, and among the Bantu negroids in the south-western part of Belgian Congo and the Gabun.

With regard to crafts the most important and typical is that of iron smelting and working. No negro tribe has been found of which the culture is typical of the Stone age; or, indeed, which makes any use of stone implements except to crush ore and hammer metal. Even these are rough pieces of stone of convenient size, not shaped in any way by chipping or grinding. Doubtless the richness of the African soil in metal ores rendered the Stone age in Africa a period of very short duration (see ). A good deal of aptitude is shown in the forging of iron, considering the primitive nature of the tools. Considerable skill in carving is also found in the west and among the Bantu negroids, especially of Belgian Congo south of the Congo. Weaving is practised to a large extent in the west; the true native material being palm-leaf fibre. The cultivation of cotton, which has become important in West Africa, deals with an exotic material and has been subjected to foreign influences. Among the Bantu of the Kasai district the art of weaving palm-cloth reaches its highest level, and in the east cotton-weaving is again found. Pottery-making is almost universal, though nowhere has it reached a very advanced stage; the wheel is unknown, though an appliance used on the lower Congo displays the principle in very rudimentary form. The production of fire by means of friction was universal, the method known as “twirling” being in vogue, i.e. the rapid rotation between the palms of a piece of hard wood upon a piece of soft wood.

Trading is practised either by direct barter or through the medium of rude forms of currency which vary according to locality. Value is reckoned among the tribes with pastoral tendencies in cattle and goats; among the eastern negroes by hoe-and spear-blades and salt blocks; in the west by cowries, brass rods, and bronze armlets (manilas); in Belgian Congo variously by olivella shells, brass rods, salt, goats and fowls, copper ingots and iron spear-blades, &c.

As regards religion, the question of environment is again important; in the western forests where communities are small the negro is a fetishist, though his fetishism is often combined more or less with nature worship. Where communication is easier the nature worship becomes more systematic, and definite supernatural agencies are recognized, presiding over definite spheres of human life. Where feudal kingdoms have been formed, ancestor-worship begins to appear and often assumes paramount