tions to each other," they might sensibly improve in culture. Again, "all things that belong to the mantis can talk," and most things do belong to that famous being. In "News from Zululand,"[1] in a myth of the battle of Isandlwana, a blue-buck turns into a young man and attacks the British. These and other examples demonstrate that the belief in the personal and human character and attributes of animals still prevails in South Africa. From that living belief we derive the personal and human character and attributes of animals, which, remarkable in all mythologies, is perhaps specially prominent in the myths of the Bushmen.
Though Bushman myth is only known to us in its outlines, and is apparently gifted with even more than the due quantity of incoherence, it is perhaps plain that animals are the chief figures in this African lore, and that these Bushmen gods, if ever further developed, will retain many traces of their animal ancestry.
From the Bushmen we may turn to their near neighbours, the Hottentots or Khoi-Khoi. Their religious myths have been closely examined in Dr. Hahn's Tsuni Goam, the Supreme Being of the Khoi-Khoi. Though Dr. Hahn's conclusions as to the origin of Hottentot myth differ entirely from our own, his collection and critical study of materials, of oral traditions, and of the records left by old travellers are invaluable. The early European settlers at the Cape found the Khoi-Khoi, that is, "The Men," a yellowish race of people, who possessed large herds of cattle, sheep, and goats.[2] The Khoi-Khoi, as
