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 the worshiper, a real surrender of something useful and valuable to mankind. To these two reasons may be added a third, which, no doubt, must have had its weight. In many cases, a portion of the sacrifices was the property of the priests. As will be more fully shown hereafter; the priesthood frequently contrived to transfer to themselves the piety which was felt towards the gods. Hence the sacrifices, originally given to the divine beings, were in part appropriated by their ministers; and it was obviously of importance to them that the thing sacrificed should be such as they could profit by and enjoy.

It sometimes happens that the sacrifice, or a portion of it, is consumed either by the worshipers in general, or by their priests. A case of the former kind is mentioned by Oldendorp. When the young men among the Tembus (negroes) are going to battle, the old men offer sheep and hens to their god Zioo for their success; the blood and bowels they bestow upon Zioo, and the flesh they eat themselves (G. d. M., p. 330). Sometimes the thing sacrificed is itself regarded as an idol or god, and is eaten religiously, under a belief that it is a food of peculiar efficacy. Such is the case with the Christian sacrament; and such was the case, too, with the remarkable custom observed among the Mexicans at the feast of Vitziliputzli, where an idol composed of corn and honey used to be solemnly consecrated, and afterwards distributed to be eaten by the people, who received it with extreme reverence, awe, and tears, as the flesh and bones of the god himself (H. I., b. v. ch. 24). It is an exception, however, when the laity partake in the consumption of the sacrifices; they are generally reserved for the priests. Among the Jews, it was the privilege of the priests to eat certain portions of the animals brought for sacrifice; and in like manner the Parsee priest, or Zaota, eats the bread and drinks the Haoma (Av., vol. ii. p. lxxii). And it deserves especial mention, that the Haoma, a plant of which the juice is thus drunk in certain rites both in the Indian and the Parsee religions, is in both considered a god as well as a plant; just as the wine of the Christian sacrament is both the juice of the grape and the blood of the Redeemer (Av., vol. i. p. 8).

In the above cases, food consecrated to the gods is eaten by men. The converse practice, that of bestowing a portion of the