The same custom of killing the representative of a god, of which strong traces appear in the Khond sacrifices, may perhaps be detected in some of the other human sacrifices described above. Thus the ashes of the slaughtered Marimo were scattered over the fields; the blood of the Brahman lad was put on the crop and field; and the blood of the Sioux girl was allowed to trickle on the seed.[1] Again, the identification of the victim with the corn, in other words, the view that he is an embodiment or spirit of the corn, is brought out in the pains which seem to be taken to secure a physical correspondence between him and the natural object which he embodies or represents. Thus the Mexicans killed young victims for the young corn and old ones for the ripe corn; the Marimos sacrifice, as “seed,” a short, fat man, the shortness of his stature corresponding to that of the young corn, his fatness to the condition which it is desired that the crops may attain; and the Pawnees fattened their victims probably with the same view. Again, the identification of the victim with the corn comes out in the African custom of killing him with spades and hoes, and the Mexican custom of grinding him, like corn, between two stones.
One more point in these savage customs deserves to be noted. The Pawnee chief devoured the heart of the Sioux girl, and the Marimos and Gonds ate the victim’s fiesh. If, as we suppose, the victim was regarded as divine, it follows that in eating his flesh his worshippers were partaking of the body of their god. To this point we shall return later on.
The savage rites just described offer analogies to the harvest customs of Europe. Thus the fer-
- ↑ Above, pp. 383, 384.
