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eat the flesh with his friends。 The feasts being public； though organised by individuals； the people try to have one in each Orotchi village every year in turn。 When the bear is taken out of his cage； he is led about by means of ropes to all the huts； accompanied by people armed with lances； bows； and arrows。 At each hut the bear and bear…leaders are treated to something good to eat and drink。 This goes on for several days until all the huts； not only in that village but also in the next； have been visited。 The days are given up to sport and noisy jollity。 Then the bear is tied to a tree or wooden pillar and shot to death by the arrows of the crowd； after which its flesh is roasted and eaten。 Among the Orotchis of the Tundja River women take part in the bear…feasts； while among the Orotchis of the River Vi the women will not even touch bear's flesh。
In the treatment of the captive bear by these tribes there are features which can hardly be distinguished from worship。 Such； for example； are the prayers offered to it both alive and dead； the offerings of food； including portions of its own flesh； laid before the animal's skull； and the Gilyak custom of leading the living beast to the river in order to ensure a supply of fish； and of conducting him from house to house in order that every family may receive his blessing； just as in Europe a May…tree or a personal representative of the tree…spirit used to be taken from door to door in spring for the sake of diffusing among all and sundry the fresh energies of reviving nature。 Again； the solemn participation in his flesh and blood； and particularly the Aino custom of sharing the contents of the cup which had been consecrated by being set before the dead beast； are strongly suggestive of a sacrament； and the suggestion is confirmed by the Gilyak practice of reserving special vessels to hold the flesh and cooking it on a fire kindled by a sacred apparatus which is never employed except on these religious occasions。 Indeed our principal authority on Aino religion； the Rev。 John Batchelor； frankly describes as worship the ceremonious respect which the Aino pay to the bear； and he affirms that the animal is undoubtedly one of their gods。 Certainly the Aino appear to apply their name for god （kamui） freely to the bear； but； as Mr。 Batchelor himself points out； that word is used with many different shades of meaning and is applied to a great variety of objects； so that from its application to the bear we cannot safely argue that the animal is actually regarded as a deity。 Indeed we are expressly told that the Aino of Saghalien do not consider the bear to be a god but only a messenger to the gods； and the message with which they charge the animal at its death bears out the statement。 Apparently the Gilyaks also look on the bear in the light of an envoy despatched with presents to the Lord of the Mountain； on whom the welfare of the people depends。 At the same time they treat the animal as a being of a higher order than man； in fact as a minor deity； whose presence in the village； so long as he is kept and fed； diffuses blessings； especially by keeping at bay the swarms of evil spirits who are constantly lying in wait for people； stealing their goods and destroying their bodies by sickness and disease。 Moreover； by partaking of the flesh； blood； or broth of the bear； the Gilyaks； the Aino； and the Goldi are all of opinion that they acquire some portion of the animal's mighty powers； particularly his courage and strength。 No wonder； therefore； that they should treat so great a benefactor with marks of the highest respect and affection。
Some light may be thrown on the ambiguous attitude of the Aino to bears by comparing the similar treatment which they accord to other creatures。 For example； they regard the eagle…owl as a good deity who by his hooting warns men of threatened evil and defends them against it； hence he is loved； trusted； and devoutly worshipped as a divine mediator between men and the Creator。 The various names applied to him are significant both of his divinity and of his mediatorship。 Whenever an opportunity offers； one of these divine birds is captured and kept in a cage； where he is greeted with the endearing titles of Beloved god and Dear little divinity。 Nevertheless the time comes when the dear little divinity is throttled and sent away in his capacity of mediator to take a message to the superior gods or to the Creator himself。 The following is the form of prayer addressed to the eagle…owl when it is about to be sacrificed： Beloved deity； we have brought you up because we loved you； and now we are about to send you to your father。 We herewith offer you food； inao； wine； and cakes； take them to your parent； and he will be very pleased。 When you come to him say； 'I have lived a long time among the Ainu； where an Ainu father and an Ainu mother reared me。 I now come to thee。 I have brought a variety of good things。 I saw while living in Ainuland a great deal of distress。 I observed that some of the people were possessed by demons； some were wounded by wild animals； some were hurt by landslides； others suffered shipwreck； and many were attacked by disease。 The people are in great straits。 My father； hear me； and hasten to look upon the Ainu and help them。' If you do this； your father will help us。
Again； the Aino keep eagles in cages； worship them as divinities； and ask them to defend the people from evil。 Yet they offer the bird in sacrifice； and when they are about to do so they pray to him； saying： O precious divinity； O thou divine bird； pray listen to my words。 Thou dost not belong to this world； for thy home is with the Creator and his golden eagles。 This being so； I present thee with these inao and cakes and other precious things。 Do thou ride upon the inao and ascend to thy home in the glorious heavens。 When thou arrivest； assemble the deities of thy own kind together and thank them for us for having governed the world。 Do thou come again； I beseech thee； and rule over us。 O my precious one； go thou quietly。 Once more； the Aino revere hawks； keep them in cages； and offer them in sacrifice。 At the time of killing one of them the following prayer should be addressed to the bird： O divine hawk； thou art an expert hunter； please cause thy cleverness to descend on me。 If a hawk is well treated in captivity and prayed to after this fashion when he is about to be killed； he will surely send help to the hunter。
Thus the Aino hopes to profit in various ways by slaughtering the creatures； which； nevertheless； he treats as divine。 He expects them to carry messages for him to their kindred or to the gods in the upper world； he hopes to partake of their virtues by swallowing parts of their bodies or in other ways； and apparently he looks forward to their bodily resurrection in this world； which will enable him again to catch and kill them； and again to reap all the benefits which he has already derived from their slaughter。 For in the prayers addressed to the worshipful bear and the worshipful eagle before they are knocked on the head the creatures are invited to come again； which seems clearly to point to a faith in their future resurrection。 If any doubt could exist on t