kind (or kinds) of communion from which, with a little theology, a regular doctrine of transubstantiation might have been drawn.
Thus, at the third great festival in honour of Uitzilopochtli (celebrated at the time of his death), they made an image of the deity in dough, steeped it in the blood of sacrificed children, and partook of the pieces.[1] In the same way the priests of Tlaloc kneaded statuettes of their god in dough, cut them up, and gave them to eat to patients suffering from the diseases caused by the cold and wet.[2] The statuettes were first consecrated by a small sacrifice. And so, too, at the yearly festival of the god of fire, Xiuhtecutli, an image of the deity, made of dough, was fixed in the top of a great tree which had been brought into the city from the forest. At a certain moment the tree was thrown down, on which of course the idol broke to pieces, and the worshippers all scrambled for a bit of him to eat.
It has been asked how far any moral idea had
