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Rh to feed on the viands set before them, we come upon difficult questions, which will be met with again in discussing the theory of sacrifice. Even where the thought is certainly that the departed soul eats, this thought may be very indefinite, with far less of practical intention in it than of childish make-believe. Now and then, however, the sacrificers themselves offer closer definitions of their meaning. The idea of the ghost actually devouring the material food is not unexampled. Thus, in North America, Algonquin Indians considered that the shadow-like souls of the dead can still eat and drink, often even telling Father Le Jeune that they had found in the morning meat gnawed in the night by the souls. More recently, we read that some Potawatomis will leave off providing the supply of food at the grave if it lies long untouched, it being concluded that the dead no longer wants it, but has found a rich hunting-ground in the other world. In Africa, again, Father Cavazzi records of the Congo people furnishing their dead with supplies of provisions, that they could not be persuaded that souls did not consume material food. In Europe the Esths, offering food for the dead on All Souls', are said to have rejoiced if they found in the morning that any of it was gone. A less gross conception is that the soul