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 shall find that their high-priests occasionally enacted the legend of Quetzalcoatl in their own persons, and that their worship, which appears to have been based upon that of Quetzalcoatl, had as one of its most pronounced characteristics the shedding of blood. The celebrant or devotee drew blood from the vessels lying under the tongue or behind the ear by drawing across those tender parts a cord made from the thorn-covered fibres of the agave. The blood was smeared over the mouths of the idols. In this practice we can perceive an act analogous to the sacrificial substitution of the part for the whole, as obtaining in early Palestine and many other countries—a certain sign that tribal or racial opinion has contracted a disgust for human sacrifice, and has sought to evade the anger of the gods by yielding to them a portion of the blood of each worshipper, instead of sacrificing the life of one for the general weal.

The Maize-Gods of Mexico

A special group of deities called Centeotl presided over the agriculture of Mexico, each of whom personified one or other of the various aspects of the maize-plant. The chief goddess of maize, however, was Chicomecohuatl (Seven-serpent), her name being an allusion to the fertilising power of water, which element the Mexicans symbolised by the serpent. As Xilonen she typified the xilote, or green ear of the maize. But it is probable that Chicomecohuatl was the creation of an older race, and that the Nahua new-comers adopted or brought with them another growth-spirit, the "Earth-mother," Teteoinnan (Mother of the Gods), or Tocitzin (Our Grandmother). This goddess had a son, Centeotl, a male maize-spirit. Sometimes the mother was also known as Centeotl, the generic name for the Rh