The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 08 of 12). Frazer James George
grains of green glass, of blue or white; and for teeth grains of maize set forth with all the ornament and furniture that I have said. This being finished, all the noblemen came and brought it an exquisite and rich garment, like unto that of the idol, wherewith they did attire it. Being thus clad and deckt, they did set it in an azured chair and in a litter to carry it on their shoulders. [pg 087] The morning of this feast being come, an hour before day all the maidens came forth attired in white, with new ornaments, the which that day were called the Sisters of their god Vitzilipuztli, they came crowned with garlands of maize roasted and parched, being like unto azahar or the flower of orange; and about their necks they had great chains of the same, which went bauldrickwise under their left arm. Their cheeks were dyed with vermilion, their arms from the elbow to the wrist were covered with red parrots' feathers.” Young men, dressed in red robes and crowned like the virgins with maize, then carried the idol in its litter to the foot of the great pyramid-shaped temple, up the steep and narrow steps of which it was drawn to the music of flutes, trumpets, cornets, and drums. “While they mounted up the idol all the people stood in the court with much reverence and fear. Being mounted to the top, and that they had placed it in a little lodge of roses which they held ready, presently came the young men, which strewed many flowers of sundry kinds, wherewith they filled the temple both within and without. This done, all the virgins came out of their convent, bringing pieces of paste compounded of beets and roasted maize, which was of the same paste whereof their idol was made and compounded, and they were of the fashion of great bones. They delivered them to the young men, who carried them up and laid them at the idol's feet, wherewith they filled the whole place that it could receive no more. They called these morsels of paste the flesh and bones of Vitzilipuztli. Having laid abroad these bones, presently came all the ancients of the temple, priests, Levites, and all the rest of the ministers, according to their dignities and antiquities (for herein there was a strict order amongst them) one after another, with their veils of diverse colours and works, every one according to his dignity and office, having garlands upon their heads and chains of flowers about their necks; after them came their gods and goddesses whom they worshipped, of diverse figures, attired in the same livery; then putting themselves in order about those morsels and pieces of paste, they used certain ceremonies with singing and dancing. By means whereof they were blessed and consecrated for the flesh and bones of this idol. This [pg 088] ceremony and blessing (whereby they were taken for the flesh and bones of the idol) being ended, they honoured those pieces in the same sort as their god.
“Then come forth the sacrificers, who began the sacrifice of men in the manner as hath been spoken, and that day they did sacrifice a greater number than at any other time, for that it was the most solemn feast they observed. The sacrifices being ended, all the young men and maids came out of the temple attired as before, and being placed in order and rank, one directly against another, they danced by drums, the which sounded in praise of the feast, and of the idol which they did celebrate. To which song all the most ancient and greatest noblemen did answer dancing about them, making a great circle, as their use is, the young men and maids remaining always in the midst. All the city came to this goodly spectacle, and there was a commandment very strictly observed throughout all the land, that the day of the feast of the idol of Vitzilipuztli they should eat no other meat but this paste, with honey, whereof the idol was made. And this should be eaten at the point of day, and they should drink no water nor any other thing till after noon: they held it for an ill sign, yea, for sacrilege to do the contrary: but after the ceremonies ended, it was lawful for them to eat anything. During the time of this ceremony they hid the water from their little children, admonishing all such as had the use of reason not to drink any water; which, if they did, the anger of God would come upon them, and they should die, which they did observe very carefully and strictly. The ceremonies, dancing, and sacrifice ended, they went to unclothe themselves, and the priests and superiors of the temple took the idol of paste, which they spoiled of all the ornaments it had, and made many pieces, as well of the idol itself as of the truncheons which they consecrated, and then they gave them to the people in manner of a communion, beginning with the greater, and continuing unto the rest, both men, women, and little children, who received it with such tears, fear, and reverence as it was an admirable thing, saying that they did eat the flesh and bones of God, wherewith they were grieved. Such as had any sick folks demanded [pg 089] thereof for them, and carried it with great reverence and veneration.”241
From this interesting passage we learn that the ancient Mexicans, even before the arrival of Christian missionaries, were fully acquainted with the theological doctrine of transubstantiation and acted upon it in the solemn rites of their religion. They believed that by consecrating bread their priests could turn it into the very body of their god, so that all who thereupon partook of the consecrated bread entered into a mystic communion with the deity by receiving a portion of his divine substance into themselves. The doctrine of transubstantiation, or the magical conversion of bread into flesh, was also familiar to the Aryans of ancient India long before the spread and even the rise of Christianity. The Brahmans taught that the rice-cakes offered in sacrifice were substitutes for human beings, and that they were actually converted into the real bodies of men by the manipulation of the priest. We read that “when it (the rice-cake) still consists of rice-meal, it is the hair. When he pours water on it, it becomes skin. When he mixes it, it becomes flesh: for then it becomes consistent; and consistent also is the flesh. When it is baked, it becomes bone: for then it becomes somewhat hard; and hard is the bone. And when he is about to take it off (the fire) and sprinkles it with butter, he changes it into marrow. This is the completeness which they call the fivefold animal sacrifice.”242 These remarkable transformations, daily wrought by the priest, on the rice-wafer, were, however, nothing at all to those which the gods themselves accomplished when [pg 090] they first instituted the rite. For the horse and the ox which they sacrificed became a bos gaurus and a gayal respectively; the sheep was turned into a camel; and the goat was converted into a remarkable species of deer, enriched with eight legs, which slew lions and elephants.243 On the whole it would seem that neither the ancient Hindoos nor the ancient Mexicans had much to learn from the most refined mysteries of Catholic theology.
Now, too, we can perfectly understand why on the day of their solemn communion with the deity the Mexicans refused to eat any other food than the consecrated bread which they revered as the very flesh and bones of their God, and why up till noon they might drink nothing at all, not even water. They feared no doubt to defile the portion of God in their stomachs by contact with common things. A similar pious fear led the Creek and Seminole Indians, as we saw, to adopt the more thoroughgoing expedient of rinsing out their insides by a strong purgative before they dared to partake of the sacrament of first-fruits.244 We can now also conjecture the reason why Zulu boys, after eating the flesh of the black bull at the feast of first-fruits, are forbidden to drink anything till the next day.245
At the festival of the winter solstice in December the Aztecs killed their god Huitzilopochtli in effigy first and ate him afterwards. As a preparation for this solemn ceremony an image of the deity in the likeness of a man was fashioned out of seeds of various sorts, which were kneaded into a dough with the blood of children. The bones of the god were represented by pieces of acacia wood. This image was placed on the chief altar of the temple, and on the day of the festival the king offered incense to it. Early next day it was taken down and set on its feet in a great hall. Then a priest, who bore the name and acted the part of the god Quetzalcoatl, took a flint-tipped dart and hurled it into the breast of the dough-image, piercing it through and through. This was called “killing the god Huitzilopochtli so that his body might be eaten.” One of the priests cut out the heart of the image and gave it to the king to eat. The rest of [pg 091] the image was divided into minute pieces, of which every man great and small, down to the male children in the cradle, received one to eat. But no woman might taste
J. de Acosta,
See above, pp. 73
Above, p. 68, note 3.