tore out the beating heart, which he first elevated, and then deposited at the feet of the image of the god. Sometimes the heart was placed in a vase, and left standing on the altar, or it might be buried, or preserved with divers ceremonies, as a relic, or it might be eaten by the priests; the fresh blood was smeared on the lips of the idols. If the victim were a prisoner taken in battle, his head was given to the priests, to be kept as a trophy, the entrails were fed to the dogs, and the other parts of the body were cooked with maize, and offered in small pieces to the guests invited to partake by the giver of the sacrificial feast.
The warrior who had captured the victim in battle could not eat of the latter's flesh, as a sort of spiritual relationship was held to exist between them, not dissimilar to that of a sponsor and his god-child in Christian baptism, or even closer, for the flesh of the victim was considered also as the very flesh of the captor. The eating of this human body was not an act of gluttonous cannibalism alone, but was believed to have mystic significance, the flesh having undergone some mysterious transmutation, by virtue of the sacrificial rite, and to be really consecrated; it was spoken of also, as the true body of the deity, to whom it was offered, and, also, as the "food of soul." None but chiefs, and distinguished persons, specially designated, were permitted to partake of the sacramental feast, which was celebrated with much ceremony and gravity. If the victim were a slave, the rites were similar, but simpler. Orozco y Berra, in the first, and the third volumes of his authoritative work, gives the fullest, and most interesting information on human sacrifices amongst the Mexicans.
