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and hard is the bone。 And when he is about to take it off （the fire） and sprinkles it with butter； he changes it into marrow。 This is the completeness which they call the fivefold animal sacrifice。
Now； too； we can perfectly understand why on the day of their solemn communion with the deity the Mexicans refused to eat any other food than the consecrated bread which they revered as the very flesh and bones of their God； and why up till noon they might drink nothing at all； not even water。 They feared no doubt to defile the portion of God in their stomachs by contact with common things。 A similar pious fear led the Creek and Seminole Indians； as we saw； to adopt the more thoroughgoing expedient of rinsing out their bodies by a strong purgative before they dared to partake of the sacrament of first…fruits。
At the festival of the winter solstice in December the Aztecs killed their god Huitzilopochtli in effigy first and ate him afterwards。 As a preparation for this solemn ceremony an image of the deity in the likeness of a man was fashioned out of seeds of various sorts； which were kneaded into a dough with the blood of children。 The bones of the god were represented by pieces of acacia wood。 This image was placed on the chief altar of the temple； and on the day of the festival the king offered incense to it。 Early next day it was taken down and set on its feet in a great hall。 Then a priest； who bore the name and acted the part of the god Quetzalcoatl； took a flint…tipped dart and hurled it into the breast of the dough…image； piercing it through and through。 This was called killing the god Huitzilopochtli so that his body might be eaten。 One of the priests cut out the heart of the image and gave it to the king to eat。 The rest of the image was divided into minute pieces； of which every man great and small； down to the male children in the cradle； receive one to eat。 But no woman might taste a morsel。 The ceremony was called teoqualo； that is； god is eaten。
At another festival the Mexicans made little images like men； which stood for the cloud…capped mountains。 These images were moulded of a paste of various seeds and were dressed in paper ornaments。 Some people fashioned five； others ten； others as many as fifteen of them。 Having been made； they were placed in the oratory of each house and worshipped。 Four times in the course of the night offerings of food were brought to them in tiny vessels； and people sang and played the flute before them through all the hours of darkness。 At break of day the priests stabbed the images with a weaver's instrument； cut off their heads； and tore out their hearts； which they presented to the master of the house on a green saucer。 The bodies of the images were then eaten by all the family； especially by the servants； in order that by eating them they might be preserved from certain distempers； to which those persons who were negligent of worship to those deities conceived themselves to be subject。
3。 Many Manii at Aricia
WE are now able to suggest an explanation of the proverb There are many Manii at Aricia。 Certain loaves made in the shape of men were called by the Romans maniae； and it appears that this kind of loaf was especially made at Aricia。 Now； Mania； the name of one of these loaves； was also the name of the Mother or Grandmother of Ghosts； to whom woollen effigies of men and women were dedicated at the festival of the Compitalia。 These effigies were hung at the doors of all the houses in Rome； one effigy was hung up for every free person in the house； and one effigy； of a different kind； for every slave。 The reason was that on this day the ghosts of the dead were believed to be going about； and it was hoped that； either out of good nature or through simple inadvertence； they would carry off the effigies at the door instead of the living people in the house。 According to tradition； these woollen figures were substitutes for a former custom of sacrificing human beings。 Upon data so fragmentary and uncertain； it is impossible to build with confidence； but it seems worth suggesting that the loaves in human form； which appear to have been baked at Aricia； were sacramental bread； and that in the old days； when the divine King of the Wood was annually slain； loaves were made in his image； like the paste figures of the gods in Mexico； and were eaten sacramentally by his worshippers。 The Mexican sacraments in honour of Huitzilopochtli were also accompanied by the sacrifice of human victims。 The tradition that the founder of the sacred grove at Aricia was a man named Manius； from whom many Manii were descended； would thus be an etymological myth invented to explain the name maniae as applied to these sacramental loaves。 A dim recollection of the original connexion of the loaves with human sacrifices may perhaps be traced in the story that the effigies dedicated to Mania at the Compitalia were substitutes for human victims。 The story itself； however； is probably devoid of foundation； since the practice of putting up dummies to divert the attention of ghosts or demons from living people is not uncommon。
For example； the Tibetans stand in fear of innumerable earth…demons； all of whom are under the authority of Old Mother Kh？n…ma。 This goddess； who may be compared to the Roman Mania； the Mother or Grandmother of Ghosts； is dressed in golden…yellow robes； holds a golden noose in her hand； and rides on a ram。 In order to bar the dwelling…house against the foul fiends； of whom Old Mother Kh？n…ma is mistress； an elaborate structure somewhat resembling a chandelier is fixed above the door on the outside of the house。 It contains a ram's skull； a variety of precious objects such as gold…leaf； silver； and turquoise； also some dry food； such as rice； wheat； and pulse； and finally images or pictures of a man； a woman； and a house。 The object of these figures of a man； wife； and house is to deceive the demons should they still come in spite of this offering； and to mislead them into the belief that the foregoing pictures are the inmates of the house； so that they may wreak their wrath on these bits of wood and to save the real human occupants。 When all is ready； a priest prays to Old Mother Kh？n…ma that she would be pleased to accept these dainty offerings and to close the open doors of the earth； in order that the demons may not come forth to infest and injure the household。
Again； effigies are often employed as a means of preventing or curing sickness； the demons of disease either mistake the effigies for living people or are persuaded or compelled to enter them； leaving the real men and women well and whole。 Thus the Alfoors of Minahassa； in Celebes； will sometimes transport a sick man to another house； while they leave on his bed a dummy made up of a pillow and clothes。 This dummy the demon is supposed to mistake for the sick man； who consequently recovers。 Cure or prevention of this sort seems to find especial favour with the natives of Borneo。 Thus； when an epidemic is raging among them； the Dyaks of the Katoengouw River set up wooden images at their doors in the hope that the demons of the plague may be deluded into carrying off the effigies instead of the people。 Among the Oloh Ngadju of Borneo； when a sick man is supposed to be suffering from the assaults of a ghost； puppets of dough or rice…meal are made and thrown under the house as substitutes for the patient； who thus rids himself of the ghost。 In certain of the western districts of Borneo if a man is taken suddenly and violently sick； the physician； who in this part of the world is generally an old woman； fashions a wooden image and brings it seven times into contact with the sufferer's head； while she says： This image serves to take the place of the sick man； sickness； pass over into the image。 Then； with some rice； salt； and tobacco in a little basket； the substitute is carried to the spot where the evil spirit is supposed to have entered into the man。 There it is set upright on the ground； after the physician has invoked the spirit as follows： O devil； here is an image which stands instead of the sick man。 Release the soul of the sick man and plague the image； for it is indeed prettier and better than he。 Batak magicians can conjure the demon of disease out of the patient's body into an image made out of a banana…tree with a human face and wrapt up in magic herbs； the image is then hurriedly removed and thrown away or buried beyond the boundaries of the village。 Sometimes the image； dressed as a man or a woman according to the sex of the patient； is deposited at a cross…road or other thoroughfare； in the hope that some passer…by； seeing it； may start and cry out； Ah！ So…and…So is dead； for such an exclamation is supposed to delude the demon of disease into a belief that he has accomplished his fell purpose； so he takes himself off and leaves the sufferer to get well。 The Mai Darat； a Sakai tribe of the Malay Peninsula； attribute all kinds of diseases to the agency of spirits which they call nyani； fortunately； however； the magician can induce these maleficent beings to come out of the sick person and take up their abode in rude figures of grass； which are hung up outside the houses in little bell…shaped shrines decorated with peeled sti