xample, among
the Eskimo, the American Indians (the Pawnees and others), the Bantu,
the Limbus, and the Todas of Southern India.[1838] It was supposed that
the god, when he was in need of food, sometimes used means to stimulate
his worshipers on earth to make him an offering.

+1023+. Since it was obvious that the food set forth for the spirit or
deity remained untouched, it was held that the gods consumed only the
soul of the food. This conception, which is found in very early times,
was natural to those who held that every object, even pots and pans, had
its soul. The ascending smoke carried with it the essence of the food to
spirits and deities--they smelled the fragrance and were
satisfied.[1839] The visible material part of the offering, thus left
untouched by the god, was often divided among his worshipers, and
generally it furnished a welcome meal. These communal feasts are found
in various parts of the world, among the Ainu of the Japan Archipelago,
the American Indians, and others.[1840] They were social and economical
functions. It was desirable that the good food not consumed by the deity
should be utilized for the benefit of his worshipers. There was also the
natural desire and custom of eating with friends. To this was added the
belief that the bodies of such animals possessed powers which the
worshiper might acquire by eating. The powers and qualities of the
animal were both natural and sacred, or divine. The devotion of the dog,
the courage and physical power of the bear, the cleverness of the
fox--all such natural powers might be assimilated by the worshiper; and
since the animal was itself sacred, its body, taken into the human body,
communicated a certain special capacity. Thus the virtue of the communal
feast was twofold: it placated the supernatural Power, and it procured
for the worshiper a satisfactory meal and probably also an infusion of
superhuman power. The favor of the deity was gained simply by the
presents offered him; in these early times there is no indication of the
belief that there was a recognized sacramental sharing of sacred food by
the gods and their worshipers.

+1024+. _Messengers._ The supernatural Power was sometimes approached by
a messenger who was instructed to ask a favor. The messenger was an
animal regarded as sacred, akin to men and to gods, and therefore fitted
to be an intermediary. Examples of such a method of approaching a deity
are found among the Ainu, in Borneo, a