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116 treasure to them even when he is dead. And those of his children who are already grown up know him thoroughly, his gentleness, and his bravery.' 'Black people do not worship all Amatongo indifferently, that is, all the dead of their tribe. Speaking generally, the head of each house is worshipped by the children of that house; for they do not know the ancients who are dead, nor their laud-giving names, nor their names. But their father whom they knew is the head by whom they begin and end in their prayer, for they know him best, and his love for his children; they remember his kindness to them whilst he was living; they compare his treatment of them whilst he was living, support themselves by it, and say, "He will still treat us in the same way now he is dead. We do not know why he should regard others besides us; he will regard us only."' It will be seen in another place how the Zulu follows up the doctrine of divine ancestors till he reaches a first ancestor of man and creator of the world, the primæval Unkulunkulu. In West Africa, manes-worship displays in contrast its two special types. On the one hand, we see the North Guinea negroes transferring the souls of the dead, according to their lives, to the rank of good and evil spirits, and if evil worshipping them the more zealously, as fear is to their minds a stronger impulse than love. On the other hand, in Southern Guinea, we see the deep respect paid to the aged during life, passing into worship when death has raised them to yet higher influence. There the living bring to the images of the dead food and drink, and even a small portion of their profits gained in trade; they look especially to dead relatives for help in the trials of life, and 'it is no uncommon thing to see large groups of men and women, in times of peril or distress, assembled along the brow of some commanding eminence, or along the skirts of some dense