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Rh are places which the Malagasy regard with equal fear and veneration, and their faces become sad and serious when they even pass near. To take a stone or pluck a twig from one of these graves, to stumble against one in the dark, would be resented by the angry Vazimba inflicting disease, or coming in the night to carry off the offender to the region of ghosts. The Malagasy is thus enabled to account for every otherwise unaccountable ailment by his having knowingly or unknowingly given offence to some Vazimba. They are not indeed always malevolent, they may be placable or implacable, or partake of both characters. Thus it comes to pass, that at the altar-slab which long ago some rude native family set up for commemoration or dutiful offering of food to a dead kinsman, a barbaric supplanting race now comes to smear the burnt fat of sacrifice, and set up the heads of poultry and sheep and the horns of bullocks, that the mysterious tenant may be kind, not cruel, with his superhuman powers.

On the continent of Africa, manes-worship appears with extremest definiteness and strength. Thus Zulu warriors, aided by the 'amatongo,' the spirits of their ancestors, conquer in the battle; but if the dead turn their backs on the living, the living fall in the fight, to become ancestral spirits in their turn. In anger the 'itongo' seizes a living man's body and inflicts disease and death; in beneficence he gives health, and cattle, and corn, and all men wish. Even the little children and old women, of small account in life, become at death spirits having much power, the infants for kindness, the crones for malice. But it is especially the head of each family who receives the worship of his kin. Why it is naturally and reasonably so, a Zulu thus explains. 'Although they worship the many Amatongo of their tribe, making a great fence around them for their protection; yet their father is far before all others when they worship the Amatongo. Their father is a great