518 MEDICINE-MEN OF THE APACHE. 
maiz un montecillo muy tupido de la forma de un queso.”! This closely 
resembles the corn meal heaps seen at the snake dance of the Tusayan. 
The Zuni, 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 “just such Lingham-like sweet-bread 
as we still see in Indian Sivaic temples.”” Again, “ the orthodox His- 
lop, in his Two Babylons, tells us that ‘bouns,’ buns, or bread offered 
to the gods from the most ancient times were similar to our ‘ hotcross’ 
buns of Good 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 B. C.”° 
Forlong? quotes Capt. Wilford in Asiatick Researches, vol. 8, p. 365, as 
follows: > 
When the people of Syracuse were sacrificing to goddesses, they offered cakes 
called mulloi, 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 
Saintogne, near Rochelle, and handed about from house to house; that even in his 
day the festival of Palm Sunday was called La Féte des Pinnes, showing that this féte 
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 H. Cushing informs me that there is an annual feast among 
the Zuni in which are to be seen cakes answering essentially to the 
preceding description. 
HODDENTIN A PREHISTORIC FOOD. 
The peculiar manner in which the medicine-men of the Apache use the 
hoddentin (thatis, 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 
benetits, 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 W. Robertson 
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- 
'Sahagun, vol. 2, in Kingsborough, vol. 6, p. 29. 
*Forlong, Rivers of Life, vol. 1, p. 184. 
3Tbid., pp. 185, 186. 
4Tbid., p. 186. 
