e
maize-mother, who manifested herself in every maize-plant, but was not
identical with any one. At the same time, though they worshipped the
spirit, or species, they grew and cultivated the individual plants, as
furnishing them with food. Thus they were in the position of eating as
food the plant, the body, in which was manifested the spirit whom they
worshipped. In this there was an outward resemblance to the Christian
rite of communion, which could not fail to attract the attention of
the Spanish priests at the time of the conquest of Mexico, but which
has probably been unconsciously magnified by them. They naturally
interpreted the Aztec ceremony in terms of Christianity, and the
spirit of the translation probably differs accordingly from the spirit
of the original.

We have now to consider the new phase of the sacrificial--indeed, in
this connection, we may say the sacramental--rite which was found in
Mexico, and to indicate the manner in which it probably originated.
The offerings earliest made to the gods were not necessarily, but were
probably, food-offerings, animal or vegetable; and as we are not in a
position to affirm that there was any restriction upon the kind of
food offered, it seems advisable to assume that any kind of food might
be offered to any kind of god. The intention of offerings seems to be
to indicate merely that the worshippers desire to be pleasing in the
sight of the god whom they wish to approach. At this, the simplest and
earliest stage of the rite, the sacrificial feast has not yet come
into existence: it is enough if the food is offered to the god; it is
not necessary that it should be eaten, or that any portion of it
should be eaten, by the community. There is evidence enough to warrant
us in believing that generally there was an aversion to eating the
god's portion. If the worshippers ate any portion, they certainly
would not eat and did not eat, until after the god had done so. At
this stage in the development of the rite, the offerings are
occasional, and are not made at stated, recurring, seasons. The reason
for believing this is that it is on occasions of alarm and distress
that the community seeks to draw near its god. But though it is in
alarm that the community draws nigh, it draws nigh in confidence that
the god can be appeased and is willing to be appeased. It is part of
the community's idea of its god that he has the power to punish; that
he does not exercise his power witho