1 See also &quot;Buna&quot; in Inman s Ancient Faitlis. 



Ofrecian el pan al idolu, liiucados de rodilla. Bendezianlo Ion sacerdotcs, y rcpartian como pan 

 bendito, con lo qual se acabatia la fiesta. Guardauan aquel pan todo cl aiio, tenieudo por desdichada, y 

 sugfta a nrnchos peligros la ca-sa quc sin el estaua.&quot; Padn&amp;gt; Fray Alouso Fernandez (Dominican). 

 Historia Eclf.siastica de Nuestros Tiempos, Toledo, 1611, p. 16. 



Brand, Popular Antiquities, vol. 2, pp. 100 et seq., quoting liloiint. Mofl ct, and Moresin. 



Torquemada. Monarchia Indiana, vol. 2, lib. 7, cap. 9, p. 100. 



&quot;Nat. Hist., lib. xviii, caps 10 et seq. and 39. 

 9 ETH 35 



BODEKE.] CEREMONIAL CAKE AND BREAD. 545 



ing Bryant s Analysis, derives the Good Friday bun from the sacred 

 cakes which were ottered at the Arkite Temples, styled Bonn, and pre 

 sented every seventh day,&quot; p. 155. A very interesting dissertation 

 upon these sacred cakes as used by the Greeks, Egyptians, and Jews 

 in the time of their idolatry, is to be found in Brand s work, pp. 155- 

 156. 1 



Practices analogous to those referred to are to be noted among the 

 Pueblo Indians. They offer not only the kuuque, but bread also in their 

 sacrifices. 



In the sacred rabbit hunt of the Zufii, which occurs four times a year 

 and is carried on for the purpose of procuring meat for the sacred eagles 

 confined in cages, a great fire was made on the crest of a hill, into 

 which were thrown piles of bread crusts and in the smoke of which the 

 boomerangs or rabbit sticks were held while the hunter recited in an 

 audible tone and with downcast head the prayers prescribed for the 

 occasion. One of the early Spanish writers informs us that the women 

 of the pueblo of Santo Domingo, on the Kio Grande, offered bread on 

 bended knees to their idols and then preserved it for the remainder of 

 the year, and the house which did not have a supply of such blessed 

 bread was regarded as unfortunate and exposed to danger. 2 



A prehistoric farinaceous food of the Eomans survives in our bride 

 cake or wedding cake. It is well understood that among the Komaus 

 there were three kinds of marriage: that called &quot;coemptio,&quot; that called 

 &quot;concubitu&quot; or u usu,&quot; and the highest form of all, known as &quot;coufar- 

 ratio,&quot; from the fact that bride and groom ate together of a kind of 

 cake or bread made of the prehistoric flour, the &quot; far.&quot; We have pre 

 served the custom of having bridecake, which is still served with many 

 superstitious ceremonies: &quot;it must be cut by the bride herself; it must 

 be broken in pieces (formerly these pieces were cast over the heads of 

 the bridesmaids), and, after being passed through a wedding ring a cer 

 tain number of times, it must be placed under the pillow of the anxious 

 maiden to serve as a basis for her dreams.&quot; : 



Exactly what this prehistoric food was it is now an impossibility to 

 determine with exactness. Torquemada shows that long after the Eo 

 mans had obtained the use of wheat they persisted in the sacrificial use 

 of the &quot; nola isla,&quot; &quot; farro,&quot; and &quot; escanda,&quot; forms of wild grain once 

 roasted and ground and made into bread by their forefathers. 4 A simi 

 lar usage prevailed among the Greeks. Pliny speaks of &quot; the bearded 

 red wheat, named in Latin far, &quot; and tells us that rye was called 

 &quot;secale&quot; or &quot;farrago.&quot; 5 The radical &quot;far&quot; is still to be found all over 



