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asure to a notion that the plant or tree is animated by a spirit or even a deity； whose leave must be obtained； or whose favour must be sought； before it is possible to partake with safety of the new crop。 This indeed is plainly affirmed of the Aino： they call the millet the divine cereal； the cereal deity； and they pray to and worship him before they will eat of the cakes made from the new millet。 And even where the indwelling divinity of the first fruits is not expressly affirmed； it appears to be implied both by the solemn preparations made for eating them and by the danger supposed to be incurred by persons who venture to partake of them without observing the prescribed ritual。 In all such cases； accordingly； we may not improperly describe the eating of the new fruits as a sacrament or communion with a deity； or at all events with a powerful spirit。
Among the usages which point to this conclusion are the custom of employing either new or specially reserved vessels to hold the new fruits； and the practice of purifying the persons of the communicants before it is lawful to engage in the solemn act of communion with the divinity。 Of all the modes of purification adopted on these occasions none perhaps brings out the sacramental virtue of the rite so clearly as the Creek and Seminole practice of taking a purgative before swallowing the new corn。 The intention is thereby to prevent the sacred food from being polluted by contact with common food in the stomach of the eater。 For the same reason Catholics partake of the Eucharist fasting； and among the pastoral Masai of Eastern Africa the young warriors； who live on meat and milk exclusively； are obliged to eat nothing but milk for so many days and then nothing but meat for so many more； and before they pass from the one food to the other they must make sure that none of the old food remains in their stomachs； this they do by swallowing a very powerful purgative and emetic。
In some of the festivals which we have examined； the sacrament of first…fruits is combined with a sacrifice or presentation of them to gods or spirits； and in course of time the sacrifice of first…fruits tends to throw the sacrament into the shade； if not to supersede it。 The mere fact of offering the first…fruits to the gods or spirits comes now to be thought a sufficient preparation for eating the new corn； the higher powers having received their share； man is free to enjoy the rest。 This mode of viewing the new fruits implies that they are regarded no longer as themselves instinct with divine life； but merely as a gift bestowed by the gods upon man； who is bound to express his gratitude and homage to his divine benefactors by returning to them a portion of their bounty。
2。 Eating the God among the Aztecs
THE CUSTOM of eating bread sacramentally as the body of a god was practised by the Aztecs before the discovery and conquest of Mexico by the Spaniards。 Twice a year； in May and December； an image of the great Mexican god Huitzilopochtli or Vitzilipuztli was made of dough； then broken in pieces； and solemnly eaten by his worshippers。 The May ceremony is thus described by the historian Acosta： The Mexicans in the month of May made their principal feast to their god Vitzilipuztli； and two days before this feast； the virgins whereof I have spoken （the which were shut up and secluded in the same temple and were as it were religious women） did mingle a quantity of the seed of beets with roasted maize； and then they did mould it with honey； making an idol of that paste in bigness like to that of wood； putting instead of eyes grains of green glass； of blue or white； and for teeth grains of maize set forth with all the ornament and furniture that I have said。 This being finished； all the noblemen came and brought it an exquisite and rich garment； like unto that of the idol； wherewith they did attire it。 Being thus clad and deckt； they did set it in an azured chair and in a litter to carry it on their shoulders。 The morning of this feast being come； an hour before day all the maidens came forth attired in white； with new ornaments； the which that day were called the Sisters of their god Vitzilipuztli； they came crowned with garlands of maize roasted and parched； being like unto azahar or the flower of orange； and about their necks they had great chains of the same； which went bauldrick…wise under their left arm。 Their cheeks were dyed with vermilion； their arms from the elbow to the wrist were covered with red parrots' feathers。 Young men； dressed in red robes and crowned like the virgins with maize； then carried the idol in its litter to the foot of the great pyramid…shaped temple； up the steep and narrow steps of which it was drawn to the music of flutes； trumpets； cornets； and drums。 While they mounted up the idol all the people stood in the court with much reverence and fear。 Being mounted to the top； and that they had placed it in a little lodge of roses which they held ready； presently came the young men； which strewed many flowers of sundry kinds； wherewith they filled the temple both within and without。 This done； all the virgins came out of their convent； bringing pieces of paste compounded of beets and roasted maize； which was of the same paste whereof their idol was made and compounded； and they were of the fashion of great bones。 They delivered them to the young men； who carried them up and laid them at the idol's feet； wherewith they filled the whole place that it could receive no more。 They called these morsels of paste the flesh and bones of Vitzilipuztli。 Having laid abroad these bones； presently came all the ancients of the temple； priests； Levites； and all the rest of the ministers； according to their dignities and antiquities （for herein there was a strict order amongst them） one after another； with their veils of diverse colours and works； every one according to his dignity and office； having garlands upon their heads and chains of flowers about their necks； after them came their gods and goddesses whom they worshipped； of diverse figures； attired in the same livery； then putting themselves in order about those morsels and pieces of paste； they used certain ceremonies with singing and dancing。 By means whereof they were blessed and consecrated for the flesh and bones of this idol。 This ceremony and blessing （whereby they were taken for the flesh and bones of the idol） being ended； they honoured those pieces in the same sort as their god。 All the city came to this goodly spectacle； and there was a commandment very strictly observed throughout all the land； that the day of the feast of the idol of Vitzilipuztli they should eat no other meat but this paste； with honey； whereof the idol was made。 And this should be eaten at the point of day； and they should drink no water nor any other thing till after noon： they held it for an ill sign； yea； for sacrilege to do the contrary： but after the ceremonies ended； it was lawful for them to eat anything。 During the time of this ceremony they hid the water from their little children； admonishing all such as had the use of reason not to drink any water； which； if they did； the anger of God would come upon them； and they should die； which they did observe very carefully and strictly。 The ceremonies； dancing； and sacrifice ended； the went to unclothe themselves； and the priests and superiors of the temple took the idol of paste； which they spoiled of all the ornaments it had； and made many pieces； as well of the idol itself as of the truncheons which they consecrated； and then they gave them to the people in manner of a communion； beginning with the greater； and continuing unto the rest； both men； women； and little children； who received it with such tears； fear； and reverence as it was an admirable thing； saying that they did eat the flesh and bones of God； where…with they were grieved。 Such as had any sick folks demanded thereof for them； and carried it with great reverence and veneration。
From this interesting passage we learn that the ancient Mexicans； even before the arrival of Christian missionaries； were fully acquainted with the doctrine of transubstantiation and acted upon it in the solemn rites of their religion。 They believed that by consecrating bread their priests could turn it into the very body of their god； so that all who thereupon partook of the consecrated bread entered into a mystic communion with the deity by receiving a portion of his divine substance into themselves。 The doctrine of transubstantiation； or the magical conversion of bread into flesh； was also familiar to the Aryans of ancient India long before the spread and even the rise of Christianity。 The Brahmans taught that the rice…cakes offered in sacrifice were substitutes for human beings； and that they were actually converted into the real bodies of men by the manipulation of the priest。 We read that when it （the rice…cake） still consists of rice…meal； it is the hair。 When he pours water on it； it becomes skin。 When he mixes it； it becomes flesh： for then it becomes consistent； and consistent also is the flesh。 When it is baked； it becomes bone： for then it becomes somewhat hard； and hard is the bone。 And when he is about to take it off （the fire） and sprinkles it with butter； h