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Rh thought to Siva or Vishnu before he eats it. The same argument applies to the cases ranging far and wide through religion, where, whatever may have been the original intent of the sacrifice, it has practically passed into a feast. A banquet where the deity has but the pretence and the worshippers the reality, may seem to us a mere mockery of sacrifice. Yet how sincerely men regard it as a religious ceremony, the following anecdote of a North American Indian tribe will show. A travelling party of Potawatomis, for three days finding no game, were in great distress for want of food. On the third night, a chief, named Saugana, had a dream, wherein a person appearing to him showed him that they were suffering because they had set out without a sacrificial feast. He had started, on this important journey, the dreamer said, 'as a white man would,' without making any religious preparation. Therefore the Great Spirit had punished them with scarcity. Now, however, twelve men were to go and kill four deer before the sun was thus high (about nine o'clock). The chief in his dream had seen these four deer lying dead, the hunters duly killed them, and the sacrificial feast was held. Further illustrative examples of such sacred banquets may be chosen through the long range of culture. The Zulus propitiate the Heaven-god above with a sacrifice of black cattle, that they may have rain; the village chiefs select the oxen, one is killed, the rest are merely mentioned; the flesh of the slaughtered ox is eaten in the house in perfect silence, a token of humble submission; the bones are burnt outside the village; and after the feast they chant in musical sounds, a song without words. The Serwatty Islanders sacrifice buffaloes, pigs, goats, and fowls to the idols when an individual or the community undertakes an affair or expedition of importance, and as the carcases are devoured by the devotees, this ensures a respectable