. The myths of Mexico and Peru. eceive her sacri-fice. The blood of victims was offered up to him in avessel decorated with that brilliant and artistic feather-work which excited such admiration in the breasts ofthe connoisseurs and aesthetes of the Europe of thesixteenth century. Upon partaking of this blood-offering the deity emitted a groan so intense andterrifying that it has been left on record that suchSpaniards as were present became panic-stricken. Thisceremony was followed by another, the niti^apoloa(tasting of the soil), which consisted in raising a littleearth on one finger to the m
. The myths of Mexico and Peru. eceive her sacri-fice. The blood of victims was offered up to him in avessel decorated with that brilliant and artistic feather-work which excited such admiration in the breasts ofthe connoisseurs and aesthetes of the Europe of thesixteenth century. Upon partaking of this blood-offering the deity emitted a groan so intense andterrifying that it has been left on record that suchSpaniards as were present became panic-stricken. Thisceremony was followed by another, the niti^apoloa(tasting of the soil), which consisted in raising a littleearth on one finger to the mouth and eating it. As has been said, Centeotl the son has been con-founded with Centeotl the mother, who is in realitythe earth-mother Teteoinnan. Each of these deitieshad a teopan (temple) of his or her own, but theywere closely allied as parent and child. But of thetwo, Centeotl the son was the more important. On thedeath of the sacrificed victim her skin was conveyed tothe temple of Centeotl the son, and worn there in the90.
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Keywords: ., bookcentury1900, booksubjectindianso, booksubjectindiansofmexico
