The very cannibalism which, to a limited extent, formed the occasional sequel to human sacrifice, becomes divested of much of its horror when it 1s remembered that the rite was, in essentials, an act of communion with the deity, with whom the victim was identified. Instances of this identification have been mentioned, and it has been said that the victim, especially he who was condemned to die by the gladiatorial sacrifice, was clad in the insignia of the old stellar warand hunting-deities, Mixcoatl and the Morning Star, insignia which are often borne by Uitzilopochtli and the earth-goddesses. The ornament, which was regarded as that typical of the sacrificial victim, was the following: the body and face were painted white with yellow stripes, lips and chin red, and across the eyes was the black "mask" seen in the figures of the stargods. The hair was covered with down, and the victim carried arrows and a sword tipped and edged with the same material, which also appeared in five bunches on his shield (Fig. 12; p. 87).
The act of communion with the god is seen in the many festivals at which an idol of the deity was made of some edible substance, later to be eaten by the worshippers. 'This custom was followed also by the Totonac.
Human sacrifice was of course reserved for the more important feasts, the offerings on lesser occasions consisting chiefly of incense, quails and the worshipper's own blood. Incense, mixed with tobacco, was offered on every occasion, and the incense-pouch is shown in the MSS. as the invariable accompaniment of priests. It was consumed in pottery braziers (Pl. IX, 1, and Figs. 4, e, and 36, 1, pp. 36 and 185), and visitors of great distinction were greeted by censing, a compliment which was continually paid to the Spaniards on their first arrival. Blood drawn by the worshipper from ears, tongue, arms or legs, was offered on most occasions, and this rite was invariably performed as an
