Chapter 51 Killing the Divine Animals: Killing the Divine Bear

At first glance, it is difficult to understand what the meaning of the Aino or Ainu sacrificial bear is.They are a primitive people living on the Japanese island of Ezo and the southern part of Sakhalin and the Kuril Islands.It is difficult to explain the attitude of the Aino people towards bears.On the one hand they call it kamui, that is, god; but they also use the word for strangers, so that the word kamui may mean only a kind of god with superhuman powers, or at least powerful.Moreover, it is said that "the bear is their chief god"; "in the religion of the Aino the bear predominates"; "of all animals the bear is especially revered"; Undoubtedly, this beast is more excited and worshipped than an inanimate force of nature, and the Aino people can be said to be worshipers of bears".But on the other hand, they killed bears whenever they could; "In olden times the Aino considered hunting bears to be the most manly and wholesome act of life"; "men hunted in autumn, winter, and spring." Deer and bear. Part of their tribute or tax was deer and bear skins. They lived on dried venison and bear meat”; bear meat was indeed one of their staple foods; they ate fresh bear meat and salted bear meat; bear skins are used for clothing.In fact, it seems that when the author of the article refers to the worship of bears, he refers mainly to the worship of dead bears.Therefore, although they killed bears at every opportunity, "when they dismembered the corpses, they tried hard to ask God for forgiveness. Because they killed the representatives of God, they showed all kinds of respectful and humble salutes to God"; After that, the Ainu people sat down to praise it, worshiped it, and offered Ino—a gift”; “If a bear is caught in a trap, or an arrow hurts a bear, the hunter will hold a ceremony of apology and forgiveness. ".The skull of the slain bear had a place of honor in their hut, or hung on a sacred post outside the hut, and it was reverently offered to it with millet beer and an intoxicating rice wine called sake , calling them "spirit holders" or "exalted gods".The skulls of foxes were also fastened to sacred posts outside the hut; they were regarded as a kind of talisman, and they were consulted as oracles.But there is also an open statement: "The live fox gets as little respect as the bear; people prefer to avoid it as much as possible, thinking it is a cunning animal." Therefore, it is difficult to say that the bear is a god of the Aino people. It cannot be said that it is a kind of totem; because they do not say that they are bears, they kill and eat bears casually.They had a legend, however, that a woman had a son by a bear; and many of them lived in the mountains, and were proud to be descendants of the bear.Such people are called "Kimun Kamui sanikiri" (Descendants of Bears), and they say with pride: "Speaking of me, I am a child of the mountain god; I am a descendant of the god who rules the mountains and forests." Just a bear.Therefore, it is likely to be like our main authority who said about vanadium terpene Baozhang Φ目打aMoQian⒁Liao and so on. Margaret ⒁ Liao et al.

What we want to talk about here is the Bear Festival in Aino.At the end of winter, catch a bear cub and bring it back to the village.If the bear was particularly small, it was nursed by an Aino woman, or if no such woman could be found to feed it, the small animal was fed chewed food.During the day, let it play with the kids in the cabin and be well cared for.But when the cub grows big enough to stalk or grab people, it will be kept in a strong wooden box, usually for two or three years in a cage, and fed with fish or millet porridge. Raise them until they are killed and eaten.But "a particularly noteworthy fact is that raising cubs is not just to provide delicious meat, but almost as an object of worship, even as a kind of fetish".In Ezo Island, this festival is usually held in September or October.Before the festive feast, the Ainos complained to the gods that they had treated the bear well and fed it as long as possible, but now that they could no longer feed it, they had to kill it.Those who hold a bear meat banquet invite relatives and friends; in a mountain village, almost all the people in the village attend the banquet.Guests from distant villages are also invited to have a drink at no cost, so guests are generally willing to come.The content of the invitation card is roughly as follows: "I, so-and-so, am about to offer sacrifices to the dear little gods who live in the mountains and forests. My friends and gentlemen, please come to the banquet, have a happy chat, and send off the gods together." All The people assembled in front of the cage, and specially chosen orators addressed the bear, telling him that they were sending him to his ancestors, asking him not to be angry, and to forgive what they were about to do to him, and to comfort him, It is guaranteed to have a lot of sharpened scepters (Inao, inao), and a lot of bread and wine for it to enjoy on the road.Mr. Batchelor heard such a speech once, and it went something like this: "Oh, you god, you were sent into this world to be hunted by us. Oh, you precious little god, we worship you; listen We prayed. We fed you and put a lot of effort into raising you because we loved you so much. Now that you've grown up, we're going to send you back to your father and mother. There you are Please speak good words for us, and tell them how loving we are to you; please come to us again, and we will sacrifice to you.” After tying the bear with a rope, he pulled it out of the wooden cage and shot it with a burst of blunt arrows. In order to irritate it.When it struggled ineffectively and was tired, we tied it to a stake, clamped its neck with two sticks, and clamped it hard. All the people enthusiastically helped to clamp it to death.Good archers also shot an arrow into its heart, but it didn't bleed. They thought it was unlucky if there was blood dripping on the ground.Sometimes, however, people also drink the blood of bears, thinking that "the bravery and other virtues of bears will pass on to them."Sometimes they smear bear's blood on themselves or their clothing to ensure a successful hunt.After the bear was crushed, he was skinned and headed off, and placed on the east window of the house, with a piece of his own raw meat, a bowl of boiled meat, some corn cakes and dried meat under his mouth. fish, and then prayed to the dead bear.Sometimes it is invited to come back to the world after reaching its parents, so as to raise it again and kill it.When it is thought that the bear has eaten its own meat, the presider takes the bowl containing the cooked meat, salutes it, and distributes the meat to all present; everyone, young and old, must eat a little .This bowl is called the "sacrifice bowl" because it is a dead bear that has just been sacrificed to.The other meat is also cooked, and the same is given to all people, and each person eats at least one piece; those who do not eat are equal to excommunication and will be placed outside the Aino tribe.It used to be that everything on a bear was eaten at the feast except the bones, but that rule is less strict now.After the bear's head was peeled off, it was placed on a long pole next to the staff outside the house, and it remained there until it finally became a bare white skull.This skeleton hanging there is worshiped not only on festivals, but as long as it exists there.The Ainos assured Mr. Batchelor that they do believe that the spirit of the worshiped animal dwells in the skeleton; so they say it is the "retainer of the gods" and the "precious god."Bifeichabed ┦? Witnessed the ritual of killing gods in Kune, a village in Volcano Bay on Ezo Island, on the 10th.There are some interesting features in his description of this ceremony, which are not mentioned in the above account, and which are worth reviewing here.

When he entered the hut, he found the presence of thirty or so Ainos, men, women, and children, all dressed in their best clothes.The owner of the house first made a libation to the god of fire on the stove, and the guests followed his example.Then, worship the house god in the house god's sacred corner in the hut.Meanwhile, the bear-feeding hostess sits alone, quiet and sad; now and then she sheds tears.Her sorrow was obviously not artificial.As the festive activities continued, she mourned more and more.Then, the host and some guests came out of the hut, made a libation in front of the bear's cage, and gave the bear a few drops in a saucer, which was immediately overturned by the bear.Then the women and little girls danced around the cage, their faces turned to the cage, their knees slightly bent, and they hopped on their toes.They danced and clapped their hands and sang monotonous songs.The housewife and several elderly women danced with tears in their eyes. The elderly women may have fed many bears. They stretched out their hands to the bear and called it many affectionate names.The young people were less excited; they not only sang, but also laughed.The noise disturbed the bear, and he began to run about the cage, growling mournfully.Then there is a libation in front of the scepter, which is outside the hut of an Aino family.These wands were about two feet high, with a helix cut at the top.These are five new staffs specially erected for the festival, with bamboo leaves tied on them.It was the usual practice when killing bears.Bamboo leaves mean that the bear will be resurrected after death.Then the bear was led out of the cage, and a rope was tied around his neck, and he was led to a place near the hut.Then the men, led by one, shot wooden arrows at the bear.Dr. Schube had to do the same.Then the bear was brought to the scepter, and a stick was put into its mouth, and nine men knelt on it, and pressed its neck against a post.Five minutes later the bear was dead, without a snort.By this time the women and girls were standing behind the men, dancing and wailing, beating the men who killed the bears.Then the bear's body was placed on the mat before the staff; a sword and sword-pouch were taken from the staff, and hung round the dead bear's neck.If it is a female bear, also hang a necklace and earrings.Then offer food and drink to it: millet porridge, millet flatbread and a jug of rice wine.Then the men sat on the mat before the dead bear, offered a libation to it, and then gulped down the wine.The women and girls no longer looked sad, and danced happily, especially the elderly woman.Just when they were extremely happy, the two Aino people who had led the bear out of the cage climbed onto the small roof and threw the millet pancakes into the crowd, so everyone, men, women, old and young, rushed to grab the pancakes.Then the bear skin is peeled off, the bear's guts are cut open, and the head is cut off, and the skin is attached to the head.The men eagerly drank the blood from cups.All women and children do not seem to drink blood, though it is not customary to forbid them to do so.The bear liver was cut into small pieces and eaten raw with salt, and women and children also got a portion.The meat and the rest of the offal were brought into the house, and kept till the third day, and distributed among all who were present at the feast.Dr. Schube also got a share of bear blood and liver.While the bear was being disembowelled, the women and little girls danced the same dance that was performed at the beginning of the festival. ——However, instead of jumping around the wooden cage, he jumped in front of the divine staff.When dancing this dance, the old women who had been happy just a moment ago now burst into tears.The brains are scooped out of the bear's head, eaten with salt, and the flayed parietal bone hangs on a post next to the staff.A stick with which the bear was gagged was also fastened to the post, as were the arrows and quiver which hung from the corpse.After about an hour, the quiver was removed, leaving the rest there.All the people, men and women, danced loudly before the pillars.At the end, another reception is held, in which all the women also participate, to end the festive activities.

The first published account of the Aino Bear Festival is probably that of a Japanese author in 1652.There is a French translation of this record, which is roughly as follows: "When they got the bear cub, they took it home and gave it to their wives to feed them. When they grew up, they fed it with fish and birds, and killed it in winter to remove the liver. They believed that the liver could disinfect, Deworming, relieving pain, curing stomach problems. The taste of liver is very bitter. If you kill bears in summer, the liver is useless. Killing bears starts in January in Japan. They kill bears by sandwiching the bear's head between two long sticks, Fifty or sixty men, both male and female, come together. After the bear is killed, they eat the bear's meat, save the liver for medicine, and sell the skin, which is black and usually six feet long, the longest It was twelve feet tall. As soon as the bear was skinned, the keepers began to cry about it. Then they made little cakes for those who helped them."

The Aino people of Sakhalin use the same ritual to raise and kill bears.We learn that they did not regard the bear as a god, but only as a messenger, who gave various tasks to be brought to the forest god.The bears are kept in cages for about two years, and then killed on festivals, which in turn fall on winter evenings.Mourning is held on the first day of the bear killing, and the elderly women take turns weeping and moaning in front of the cages where the bears are kept.And then at midnight, or early in the morning, a man would say a lot to the bear, reminding him how they had taken care of him, fed him well, bathed him in the river, kept him warm and comfortable.He went on to say: "Now we will have a big feast for you, don't be afraid. We will not harm you. We will just kill you and send you to the god of the forest who loves you. We will offer you a meal Good meal, will be the best meal you have with us, and we all come to cry you. The Aino who killed you is the best archer we have here. Here he is, and he cries, He begs your forgiveness; you won't feel anything, it will be over soon. We can't keep feeding you, you know that. We have done our duty for you; now it is your turn to sacrifice for us. You ask God to send us more otters and sables in winter, and more seals and fish in summer. Don't forget what we entrusted to you, we love you very much, and our children will never forget you." The bear ate its last meal amidst the excitement of the onlookers, the old woman cried again, and the man swallowed his cries, while the people overcame difficulties and risked the bear to tie it up.After being released from the cage, lead or drag it with a rope, depending on the bear's temperament, walk three times around the cage, then three times around the owner's house, and finally three times around the speaker's house.It was then tied to a tree, which was adorned with the usual whittling wands, and the orator again made a long speech to the bear, sometimes till almost daybreak.He shouted: "Remember Wow! Remember Wow! Remember your whole life, remember what we did for you. Now is the time for you to do your duty. Don't forget what I entrusted to you You tell God to give us riches, so that our hunters may return from the forests laden with rare hides and delicious animals; The nets are crushed by the fishes caught. We have no other hope but you. The goblins will laugh at us, they will always harm us with evil intentions, and they will bow their heads when they see you. We will give you food and make you Be healthy and happy; now we kill you so that you can send more wealth to us and our children as a reward for us." The bear became more and more restless, unable to listen to these words, it circled the tree, Round and round they walked, howling mournfully, until at last the first rays of the sun fell upon the scene, and an archer shot an arrow through its heart.As soon as he shot the arrow, he threw down the bow and fell to the ground, and the old men and women also fell, weeping and whimpering.Then they offered sacrifices of rice and wild potatoes to the dead beast; after saying something of pity for it and thanking it for the suffering it had endured, they cut off its head and feet and kept it as a holy thing.Then there was a feast of blood and meat.Women used to not participate in the banquet, but now they share the table with men.All those present drank the blood while it was hot; according to the rules, the meat could only be boiled, not roasted.Since it is stipulated that the remains of bears cannot enter the house through the gate, and the houses of the Aino people on Sakhalin Island have no windows, they climbed up to the roof by one person and put the meat, head and skin into the house through the smoke vent.So rice and wild potatoes were offered as sacrifices to the bear's head, and a pipe, tobacco leaves, and matches were thoughtfully placed beside the bear's head.According to the rules, the guests have to wait until the bear's body is eaten before leaving; no salt and pepper are allowed in the meal, and a piece of meat is not allowed to be eaten by the dog. on the skull.The skulls were left over from festivals like this one in the past, rotted and white.

The Gilyak people of the Tungus tribe in eastern Siberia [the author made an error here.The Gilyaks do not belong to the Tungusic tribe.Some scholars classify it as the ancient Asiatic tribe. ] The same bear festival is held every January. "In their religious ceremonies, the bear is the most cared-for object in the whole village, and is the most important role."The old female bear was killed, and the cub was raised in the village without human milk.When the bears are big enough, they are taken out of their cages and dragged through the village.However, they led it to the river first, thinking that doing so would ensure a good harvest for each family.Then take it to every house in the village, and each house has fish, brandy, etc. to offer it.Some people prostrate themselves before it.People think that it brings blessings when it enters the house; the food offered to it, if it smells it, is also a blessing.However, people constantly tease it, tease it, pick it, scratch it, let it lose its temper and make it angry.After each house had been visited, it was tied to a stump and shot to death with an arrow.Then cut off its head, garnished it with shavings, and placed it on the feasting table.Here they begged the dead bear for forgiveness and worshiped it.Its meat is then grilled and eaten in an exquisitely carved wooden bowl.They don't eat raw meat and drink bear's blood like the Aino.They ended up eating the bear's brains and guts as well.They put the shavings-encrusted skull on a tree in the corner of the house, and then people sang, and men and women danced in line, imitating the gestures of bears.

The Russian traveler Le Chandou Hirenke [1826-1894, Russian ethnologist] and his partners saw this kind of bear festival with their own eyes in January 1856 in the Tibak village of the Gilyak people.He reported the ceremony in detail, and we learned from it some details that have not been mentioned in my brief account.The Bear Festival has an important influence in the life of the peoples of the entire region from the Amur and Siberia to Kamchatka.But in none of these peoples is it as important as it is in the Gilyaks.In the valley of the Amur the great height and size of the animal, the ferocity of its hunger, and the frequency with which it is seen make it the most fearful of beasts in the country.So, it is not surprising that the Gilliaks often think of it, whether it is alive or dead, and paint a kind of halo of superstitious dread around it.For example, they believed that if a Gilliak died fighting a bear, his spirit took hold of the beast's body.However, as far as the taste of the Gilliaks is concerned, the meat of the bear is irresistible, especially after the animal is captured and fed with fish for a period of time. , the taste is particularly delicious.But to enjoy this delicacy without harm, they think that a long series of rituals must be performed, the purpose of which is to deceive the living bear by showing respect, and appease the wrath of the dead bear by worshiping its separated spirit.The mention of this beast is instantly reverent.Bring it home in awe-inspiring manner, keep it in a cage, and the whole village takes turns raising it.Because, although it may be one person who catches or buys it, it belongs to the whole village to some extent.Its meat is eaten by everyone, so everyone has to contribute to feeding it while it is alive.How long you keep a bear after you catch it depends on its age.The old bear is only raised for a few months, and the cub needs to be raised to grow up.When the caught bear grows a thick layer of fat, it means that the Bear Festival is coming. The festival is always in winter, usually in December, sometimes in January or February.The festival seen by the Russian traveler went on for many days and three bears were eaten.The bear has been paraded more than once, forcing it to enter every household in the village, and every family feeds it, which is considered an honor and a sign that the bear is a welcome guest.Before the bear set off to visit the houses, the Gilliaks jumped rope in front of it, perhaps as Levandoushirenk thought, as a sign of respect for the bear.On the night before killing the bear, by moonlight, he led the bear to the ice in the frozen river.No one in the village was allowed to sleep that night.The next day, the three bears were led down the steep river bank and walked three times around the ice hole where the women in the village got water. Then they were taken to a designated place not far from the village and shot to death with arrows.The place where sacrifices or bears are slaughtered is fenced off with chipped wooden stakes, and curled wood shavings are hung from the top of the stakes, indicating that this is a holy place.Among the Gilliaks, as with the Aino, such stakes were the customary emblems of all their religious ceremonies.

The house was furnished and decorated for the bearskins, and the bearskins were brought in together, not through the door, but through the window, and hung on a sort of shelf opposite the stove, to Hou bear meat is cooked on this shelf.Among the Gilyaks it is the business of the oldest men to cook bear meat. It is their highest right. Women, girls, young men, and little boys have no share. This work is done slowly. Consider There are many more, and certain ceremonies are held.In the case described by the Russian traveler, first a thick layer of wood shavings was placed around the pot, and then snow was placed on it, because water is not allowed to cook bear meat.At the same time, a large wooden basin was hung next to the bear's mouth, and the basin was engraved with various patterns of vines and leaves. One side of the wooden basin was carved with a relief of a bear, and the other side was a toad.When cutting bear meat, each bear leg should be placed on the ground in front of the bear, as if to ask its permission before being put into the pot to cook; In the wooden basin in front of the bear, it seemed that the bear had a taste of its own meat first.The fatty meat was cut into strips and immediately hung in front of the bear, and then placed in a small wooden basin on the ground in front of the bear.Finally, cut the bear's guts and place them in small basins or buckets.At the same time the women made strips of brown rags, and after moonset they wound these strips around the bear's mouth, under the eyes "in order to dry up the tears that flow from the bear's eyes."

Immediately after the ceremony of wiping away poor Mr. Bear's tears was performed, all the Gilliaks who were together began eating its flesh in earnest.The soup for cooking the meat has already been drunk first.The wooden bowls, plates, and ladles used by the Gilyaks to drink bear broth and eat bear meat on this kind of festival are all specially made, and they are only used during festivals; these utensils are carefully engraved with bear images and Other patterns; all have to do with bears or festivals, and people have a strong superstitious scruples about utensils, and they are reluctant to abandon them.Pick up all the bones and put them back into the pot where the meat was cooked.After the festive meal, an old man stood at the gate of the house with a fir branch in his hand, and when people went out, he gave everyone who ate bear meat a light blow, perhaps as a sign of punishment Anything done to adored bears.In the afternoon, the women dance a strange dance.Only one woman danced at a time, holding a fir branch or a wooden castanet in her hand, with her upper body in very strange positions.Other women beat the pillars of their houses with sticks to accompany the accompaniment.According to Levandushrenke, after eating the bear meat, the oldest old man solemnly took the bones and skull to a place in the woods not far from the village, and buried the bones.Another small tree was felled, leaving a stump a few inches high, and the skull was lodged in the crevice.When the weeds grew tall and covered the stump, and the bear's skull was no longer visible, this was the end of the bear.

Some insight into this ambiguity can be gained by comparing the Aino's attitude towards other creatures with their ambiguity towards bears.For example, they believe that the owl is a good god. Its cry warns people of the coming evil, thus protecting people from evil; so people love it, believe in it, and reverently respect it as an intermediary god between man and the Creator.The various names by which it is called speak of its divinity and mediation.Those people would catch one of these divine birds whenever they had the chance and keep it in a cage.Call it something endearing, "cute god," "dear little god."But when the time comes, strangle the dear little god, and let it send a message as an intermediary to a higher god, or directly to the Creator.Here is the format of the prayer for the owl sacrifice: "Lovely God, we raised you because we loved you, and now we are sending you to your father. Here is the food we offer you , scepter, wine and bread, take them to your father, he will be very happy. When you see him, say: 'I lived a long time with the Aino, an Aino father and I was raised by an Aino mother. I come to you now. I brought all kinds of good things. When I lived in the Aino family, I saw them. There was a lot of suffering. Some people were killed by demons Possessed, some are wounded by wild beasts, some by landslides, some by capsized ships, and many by disease. The suffering of the people is great. Listen to me, my father, hurry and see Ay Nuo, help them.' If you tell your father this, your father will help us."

In addition, the Aino people also raise eagles in cages, respect the eagle as a god, and ask it to protect people from evil.But they sacrifice this kind of eagle.When they sacrificed, they prayed to it, saying: "O dear god, ah, you divine bird, please listen to me. You are not of this world, your home is still with the Creator, you are his the golden eagle of the gods. So it is, I send you these scepters, bread, and other precious things. Ride on your scepter, and ascend to your home in the glorious sky. When you get home, gather together the gods of your kind , thank them for ruling the world for us. I beg you to come back and rule us. Ah, my dear, you go quickly." Another example is that the Aino people respect the falcon, keep it in a cage, and sacrifice to it Taste.When you want to kill it, say this prayer to this kind of bird: "God Falcon, you are an excellent hunter, please give me your wisdom!" , pray to it in this way when killing it, and it will surely help the hunter.This is how the Aino kill animals, hoping to gain various benefits from it.They regard these animals as gods and hope that these animals will bring them letters to their relatives or gods in the upper world. They hope to obtain their virtues by eating their bodies or in other ways.They obviously wanted them to be reborn into this world, to catch and kill them again, and to reap all the benefits they had already had.For, before smashing the heads of bears and eagles, they prayed to the bears and eagles they worshiped, that they would come to life again.These seem to clearly indicate their belief that these creatures will be resurrected in the future.If there is any doubt on this point, Mr. Batcheler's proof will be dispelled, when he tells us: "The Aino firmly believe that the spirits of the animals killed or sacrificed will be reincarnated and come to live in the world; I believe that the rebirth of the beast is for the welfare of man, especially for the welfare of the Aino hunters." Mr. Bacheler told us that the Aino people admit that "kill the beast and eat it, and there will be another one to replace it." It can thus be treated in the same way".When killing these beasts "pray to them and invite them to come back to life for another feast, as if it were an honor and a pleasure to be killed and eaten like this. People really think so".These last words, taken from the context, refer specifically to the killing of the bear. Therefore, before the Aino people killed the animal they worshiped, they thought of gaining some benefits, one of which was quite practical, that is, to eat its flesh and drink its blood on this and subsequent occasions; This pleasant longing again comes from their firm belief in the immortality of dead animal spirits and the resurrection of their bodies.Such beliefs have been shared by hunters of many savage peoples in many parts of the world, and have given rise to all sorts of queer customs, some of which we shall presently speak of.At the same time, it is also quite important to observe the following festivals: Aino, Gilliak and other tribes hold grand gatherings, show respectful mourning, and kill domesticated bears in cages. This may only be held by hunters. The similar rites of this kind were extended and enhanced by the hunter for all the wild bears he met and killed in the forest.We have seen some materials that clearly indicate that this is the case with the Gilliaks.Mr. Sternberg said that if we were to understand the significance of the Gilliak rituals, "we first have to remember that there is a general misconception that bear meetings are only held when domestic bears are killed. That's not the case, Gilliac A bear fair is held every time a bear is killed when a man is hunting. Yes, the bear fair is not so large when hunting, but the essence of the bear fair is the same. Kill a bear in the forest and bring its head and belt back to the village , greet them victoriously with music and solemn ceremony. Put the head of the bear on the altar and offer a sacrifice, just as with a domestic bear that has been killed; guests also come to gather. Dogs are also sacrificed. Wild bears The bones, too, are kept in the same place and treated with the same respect as those of the domestic bear. So the great bear festival in winter is but an extension of the ritual performed at each bear kill." So these tribes pay respect, almost godlike, to the animals they've always hunted, killed, and eaten, and it's a contradiction on the surface, but it's not as much of a contradiction as it is when we set fires: there's a reason people do that. There are some very practical reasons.The savages were by no means so illogical and impractical as some superficial observers would have them.They have thought deeply about issues that are closely related to them, reasoned about these issues, and although the conclusions they draw are often far from our conclusions, we should not deny that they have long-term understanding of some basic issues of human existence. thought patiently.In the present case, if he regards the general bear as an animal that satisfies human needs, and at the same time selects some individual animals from this animal to worship, it is almost to the point of deifying them. In this case, we should not rush to say that it is unreasonable and contradictory, but try to put ourselves on his point of view, observe things as he observes things, and try to get rid of our prejudices. Our view of the world has been deeply infected by these stereotypes.If we do this, we may find that, although the actions of the savage may seem absurd to us, they are generally based on a train of reasoning which he feels agrees with the events of his limited experience. .I would like to demonstrate this in the next chapter.What I want to prove is that the savage, according to his crude philosophical principles, is accustomed to show respect for the animals he kills and eats; Highlighted examples only.