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o sleep long in the morning。
These customs of the Thompson and other Indian tribes of North…West America are instructive； because they clearly indicate the motive； or at least one of the motives； which underlies the ceremonies observed at eating the first fruits of the season。 That motive in the case of these Indians is simply a belief that the plant itself is animated by a conscious and more or less powerful spirit； who must be propitiated before the people can safely partake of the fruits or roots which are supposed to be part of his body。 Now if this is true of wild fruits and roots； we may infer with some probability that it is also true of cultivated fruits and roots； such as yams； and in particular that it holds good of the cereals； such as wheat； barley； oats； rice； and maize。 In all cases it seems reasonable to infer that the scruples which savages manifest at eating the first fruits of any crop； and the ceremonies which they observe before they overcome their scruples； are due at least in large measure to a notion that the plant or tree is animated by a spirit or even a deity； whose leave must be obtained； or whose favour must be sought； before it is possible to partake with safety of the new crop。 This indeed is plainly affirmed of the Aino： they call the millet the divine cereal； the cereal deity； and they pray to and worship him before they will eat of the cakes made from the new millet。 And even where the indwelling divinity of the first fruits is not expressly affirmed； it appears to be implied both by the solemn preparations made for eating them and by the danger supposed to be incurred by persons who venture to partake of them without observing the prescribed ritual。 In all such cases； accordingly； we may not improperly describe the eating of the new fruits as a sacrament or communion with a deity； or at all events with a powerful spirit。
Among the usages which point to this conclusion are the custom of employing either new or specially reserved vessels to hold the new fruits； and the practice of purifying the persons of the communicants before it is lawful to engage in the solemn act of communion with the divinity。 Of all the modes of purification adopted on these occasions none perhaps brings out the sacramental virtue of the rite so clearly as the Creek and Seminole practice of taking a purgative before swallowing the new corn。 The intention is thereby to prevent the sacred food from being polluted by contact with common food in the stomach of the eater。 For the same reason Catholics partake of the Eucharist fasting； and among the pastoral Masai of Eastern Africa the young warriors； who live on meat and milk exclusively； are obliged to eat nothing but milk for so many days and then nothing but meat for so many more； and before they pass from the one food to the other they must make sure that none of the old food remains in their stomachs； this they do by swallowing a very powerful purgative and emetic。
In some of the festivals which we have examined； the sacrament of first…fruits is combined with a sacrifice or presentation of them to gods or spirits； and in course of time the sacrifice of first…fruits tends to throw the sacrament into the shade； if not to supersede it。 The mere fact of offering the first…fruits to the gods or spirits comes now to be thought a sufficient preparation for eating the new corn； the higher powers having received their share； man is free to enjoy the rest。 This mode of viewing the new fruits implies that they are regarded no longer as themselves instinct with divine life； but merely as a gift bestowed by the gods upon man； who is bound to express his gratitude and homage to his divine benefactors by returning to them a portion of their bounty。
2。 Eating the God among the Aztecs
THE CUSTOM of eating bread sacramentally as the body of a god was practised by the Aztecs before the discovery and conquest of Mexico by the Spaniards。 Twice a year； in May and December； an image of the great Mexican god Huitzilopochtli or Vitzilipuztli was made of dough； then broken in pieces； and solemnly eaten by his worshippers。 The May ceremony is thus described by the historian Acosta： The Mexicans in the month of May made their principal feast to their god Vitzilipuztli； and two days before this feast； the virgins whereof I have spoken （the which were shut up and secluded in the same temple and were as it were religious women） did mingle a quantity of the seed of beets with roasted maize； and then they did mould it with honey； making an idol of that paste in bigness like to that of wood； putting instead of eyes 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。 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 bauldrick…wise 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 d