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Rh wherefore some would not eat of these, nor touch the food at funeral feasts — though some indeed would eat all. In Madagascar, the elegant little upper chamber in King Radama's mausoleum was furnished with a table and two chairs, and a bottle of wine, a bottle of water, and two tumblers were placed there conformably with the ideas entertained by most of the natives, that the ghost of the departed monarch might occasionally visit the resting-place of his body, meet with the spirit of his father, and partake of what he was known to be fond of in his lifetime. The Wanika of East Africa set a coco-nut shell full of rice and tembo near the grave for the 'koma' or shade, which cannot exist without food and drink. In West Africa the Efik cook food and leave it on the table in the little shed or 'devil-house' near the grave, and thither not only the spirit of the deceased, but the spirits of the slaves sacrificed at his funeral, come to partake of it. Farther south, in the Congo district, the custom has been described of making a channel into the tomb to the head or mouth of the corpse, whereby to send down month by month the offerings of food and drink.

Among rude Asiatic tribes, the Bodo of North-East India thus celebrate the last funeral rites. The friends repair to the grave, and the nearest of kin to the deceased, taking an individual's usual portion of food and drink, solemnly presents it to the dead with these words, 'Take and eat, heretofore you have eaten and drunk with us, you can do so no more; you were one of us, you can be so no longer; we come no more to you, come you not to us.' Thereupon each of the party breaks off a bracelet of thread put on his wrist for this purpose, and casts it on the grave, a speaking symbol of breaking the bond of fellowship, and 'next the party