518 MEDICINE-MEN OF THE APACHE. 



inaiz un montecillo niuy tupido de la forma tie un queso.&quot; 1 This closely 

 resembles tlie corn meal heaps seen at the snake dance of the Tusayan. 



The Znfii, in preparing kunque or sacred meal for their religious 

 festivals, invariably made it in the. form of a pyramid resting upon one 

 of their flat baskets. It then bore a striking resemblance to the pyra 

 mids or phalli which the Egyptians offered to their deities, and which 

 Forlong thinks must have been &quot;just, such Lingham-like sweet-bread 

 as we still see in Indian Sivaic temples.&quot; 2 Again, &quot;the orthodox Ilis- 

 lop, in his Two Babylons, tells us that bonus, buns, or bread offered 

 to the gods from the most ancient times were similar to our hot cross 

 buns of (iood Friday, that . . . the buns known by that identical 

 name were used in the worship of the Queen of Heaven, the goddess 

 Easter (Ishtar or Astarti) as early as the days of Kekrops, the founder 

 of Athens, 1500 years LS. C.&quot; 3 



Forlong 4 quotes Capt. Wilford in Asiatick Itesearches, vol. 8, p. 305, as 

 follows: 



When the people of Syracuse were sacrificing to goddesses, they offered cakes 

 called miilloi, shaped like the female organ; and Dulare tells us that the male organ 

 was similarly symbolised in pyramidal cakes at Easter by the pious Christians of 

 Saintognc, near Rochelle, and handed about from house to house; that even in his 

 day the festival of Palm Sunday was called La Fete des I innes, showing that this fete 

 was held to be on account of both organs, although, of course, principally because 

 the day was sacred to the palm, the ancient tree Phallus. . . . We may believe 

 that the Jewish cakes and show bread were also emblematic. 



Mr. Frank II. dishing informs me that there is an annual feast among 

 the Znfii in which are to be seen cakes answering essentially to the 

 preceding description. 



HODDENTIN A PKEHISTORIC FOOD. 



The peculiar manner in which the medicine-men of the Apache use the 

 hoddentin (that is, by putting a pinch upon their own tongues) ; the fact 

 that men and women make use of it in the same way, as a restorative when 

 exhausted; its appearance in myth in connection with Assanutlije, the 

 goddess who supplied the Apache and Navajo with so many material 

 benefits, all combine to awaken the suspicion that in hoddentin we 

 have stumbled upon a prehistoric food now reserved for sacrificial pur 

 poses only. That the underlying idea of sacrifice is a food offered to 

 some god is a proposition in which Herbert Spencer and &quot;\V. Kobertson 

 Smith concur. In my opinion, this definition is incomplete; a perfect 

 sacrifice is that in which a prehistoric food is offered to a god, and, 

 although in the family oblations of everyday life we meet with the 

 food of the present generation, it would not be difficult to show that 

 where the whole community unites in a function of exceptional impor- 



1 Snkagun, vol. 2, in Kiugborou&amp;lt;;li. vol. 0, 



2 Forlong. Hirers (if Life, vol. 1, p. 184. 



3 Ibid., pp. 185, 1S6. 



