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Rh to kill it from time to time in solemn conclave, and to divide its flesh and blood among the members of the clan. The motive which commands this act reveals the deepest meaning of the essence of sacrifice. We have heard that in later times every eating in common, the participation in the same substance which entered into their bodies, established a holy bond between the communicants; in oldest times this meaning seemed to be attached only to participation in the substance of a holy sacrifice. The holy mystery of the sacrificial death was justified in that only in this way could the holy bond be established which united the participants with each other and with their god.

This bond was nothing else than the life of the sacrificial animal which lived on its flesh and blood and was shared by all the participants by means of the sacrificial feast. Such an idea was the basis of all the blood bonds through which men in still later times became pledged to each other. The thoroughly realistic conception of consanguinity as an identity of substance makes comprehensible the necessity of renewing it from time to time through the physical process of the sacrificial repast.

We will now stop quoting from Robertson Smith’s train of thought in order to give a