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    ovilyettheyofferthebirdinsayeiseinthegloriousheavensblethedeitiesofthyoforusforhavinggoveedtheeagain,ibeseeypreore,theainoreverehaininsathefolloeifahareatedincaptivityandprayedtoafterthisfashiontobekilled,heothehunter

    thustheainohopestoprofitinvarioustototheirkindredortothegodsintheupperagaintoalskilledinhuntingorofferedinsarbatayeinitsplaarequestthattheyeagainandfuishviandsforanotherfeast,asifittobethuskilledandeaten,andapleasureashepeoplesideatheselastobservations,asthentextshoothesacrificeofbears

    thusangthebenefitstheslaughterofthealsnottheleastsubstantialisthatofgorginghielfontheirfleshandblood,bothonthepresentandonnyasilarohisfiraithinthespiritualiortalityandbodilyresurrealsalikefaithissharedbynysavagehuntersinnypartsofthes,soofeitisnotuniortanttoobservethatthesolefestivalsatersteberg,ustaboveallreerthatthebearfestivalsarenot,asisusuallybutfalselyassud,posingdinsions,butinitsessenneplaceanderksofrespectasthebonesofahousebearhencethegreaterfestivalisonlyanextensionoftheritetheslaughterofeverybear

    thustheapparentntradialseverypraeanssoillogi;hehasthoughtdeeplyonthequestionsdiatelyn,andthoughhisneditationonsofundantalprobleofhunexistenageostauntstodeifidoustendeavourtoplainhayitedexperienonialofthebearfestivalangtheainosandothertribesofnortheasteasiaisonlyaparticularlystrikingexaleoftherespectalss

    chapter53thepropitiationofalsbyhunters

    theexplanationoflifebythetheoryofanindrtalsoulisoneanbeingsbutextendstotheaniteoreliberalandperhapsrelogialsthatprivilegeofiortalitysforhielfthesavageisnotsoproud;henlybelievesthatanilsareendoen,andthat,liken,theypossesssoulshedeathoftheirbod

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