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388 was familiar to the native religion of the West Indian islands. In Columbus' time, and with particular reference to Hispaniola, Roman Pane describes the native mode of sacrifice. Upon any solemn day, when they provide much to eat, whether fish, flesh, or any other thing, they put it all into the house of the cemis, that the idol may feed on it. The next day they carry all home, after the cemi has eaten. And God so help them (says the friar), as the cemi eats of that or anything else, they being inanimate stocks or stones. A century and a half later, a similar notion still prevailed in these islands. Nothing could show it more neatly than the fancy of the Caribs that they could hear the spirits in the night moving the vessels and champing the food set out for them, yet next morning there was nothing touched; it was held that the viands thus partaken of by the spirits had become holy, so that only the old men and considerable people might taste them, and even these required a certain bodily purity. Islanders of Pulo Aur, though admitting that their banished disease-spirits did not actually consume the grains of rice set out for them, nevertheless believed them to appropriate its essence. In India, among the indigenes of the Garo hills, we hear of the head and blood of the sacrificed animal being placed with some rice under a bamboo arch covered with a white cloth; the god comes and takes what he wants, and after a time this special offering is dressed for the company with the rest of the animal. The Khond deities live on the flavours and essences drawn from the offerings of their votaries, or from animals or grain which they cause to die or disappear. When the Buraets of Siberia have sacrificed a sheep and boiled the mutton, they set it up on a scaffold for the gods while the shaman is