+509+. In the great Bantu family the usages vary greatly.[857] One of the most interesting systems is that of the Bakuana (in the south). Here the eponymous animal approaches divinity--not only is it killed with regret, it is a thing to swear by, and has magical power; but independence of the totem appears in the fact that it may be changed; that is, it is a friend adopted by men at their convenience. It is in accord with this conception that the Bakuana (who are pastoral and agricultural) have clan gods. Beyond taboos on sacred objects there is nothing in the Bantu territory that clearly indicates a totemistic organization of society.
+510+. In the half-civilized and higher savage communities of the eastern and western parts of the continent totemism proper, if it has ever been predominant, has been expelled or depressed by higher forms of organization. It seems not to exist among the Masai, a vigorous people with an interesting theistic system. The neighboring Nandi, who have clan totems, lay stress rather on the family than on the clan in their marriage laws, and their taboos include more than their totems; their excessive regard for the hyena may be due simply to their fear of the animal.[858]
+511+. The half-civilized Baganda (of the British Uganda Protectorate) refrain from injuring clan totems, but the functions of the clans are now political and religious (relating, for example, to the building of temples) under the control of a quasi-royal government; there is almost complete absence of magical ceremonies for the multiplication or control of sacred objects.[859] Old marriage laws are relaxed--a king may marry his sister (as in ancient Egypt). Free dealing with totems is illustrated by the adoption of a new cooking-pot as totem by one clan. The cult of the python obtains here, as in West Africa. Among the neighboring Banyoro, and among the Bahima (west of Victoria Nyanza), who are herdsmen with a kingly government, there is the usual reverence for animals, but eponymous animals are not important for the social organization.
+512+. In West Africa also definite totemistic organization has not been found. Everywhere there is reverence for the eponymous sacred thing, and, when it is edible, refusal to eat it; but the taboos are sometimes, as in Siena (which is agricultural), more extensive than the list of sacred things. In Southern Nigeria at funerals (and sometimes on other occasions) the totem animal or plant is offered, in the form of soup, to the dead; the animal or plant in such cases is regarded, apparently, simply or mainly as acceptable food for ghosts--the offering is a part of ancestor-worship. In Congo families have sacred animals (as in Samoa) which they abstain from eating. Here and there occurs belief in the reincarnation of deceased human beings in animals. A negro fetish, becoming intimately associated with a clan, sometimes resembles a totem. The half-civilized Ashanti, Dahomi, and Yoruba have elaborate theistic systems, with monarchical governments that leave no place for a totemistic organization.[860]