nd among the North American
Indians. The Ainu, before slaying the bear who is to serve as messenger,
deliver to him an elaborate address in which he is implored to represent
to his divine kinsfolk above how well he has been treated on earth and
thus gain their favor; he is also invited to return to earth that he may
be again captured and slain. His flesh is eaten by the worshipers, and
his head is set up as an object of worship. Thus, he is after death a
divine Power and a portion of his own flesh is offered to his head, but
this is simply to gain his good will, and there is no suggestion of a
joint feast of gods and men.[1841] Somewhat like this is the procedure
in Borneo, where on special occasions when some particular favor is
desired, a pig is dispatched with a special message to the gods.[1842]
In America the sacred turtle, regarded as a brother to the tribe and
affectionately reverenced by his human brethren, is dispatched with
tears to the other world to join his kinsmen there and be an ambassador
and friend.[1843] A similar conception is to be found perhaps in the
great Vedic animal sacrifice in which the victim was likewise made ready
by ceremonies to go to the heavenly court and there stand as the friend
of the worshipers.[1844]

+1025+. In all these cases there was a certain identification of the
victim with men on the one side and gods on the other. This is simply a
part of the general belief in the kinship existing between all forms of
being. Early men in choosing animal gifts for the gods, or an animal as
messenger to them, could not go astray, for all animals were sacred. The
effective means of procuring the favor of the supernatural Powers is
always a friendly gift or a friendly messenger. When animals lost their
religious prestige, their ambassadorial function gave way to the
mediatorial function of gods and men.

Incense, tobacco, and other such things that were burned before the
deity are also to be regarded as food, though in the course of time,
when the recollection of this primitive character was lost, a
conventional significance was attached to the act of burning. A more
refined period demanded more refined food for the gods, such as ambrosia
and nectar, but these also were finally given up.

+1026+. Food was conveyed to the gods either by simply laying it down at
some sacred place (where it was devoured by beasts, but more generally
taken by official ministers of the god), or by burning it.[184