5] In the
body of the victim the blood came to play the most important part as an
expiatory force. Early observation, as is pointed out above,[1846]
showed that the life was in the blood, and so a principle of economy
naturally suggested that it would be sufficient to offer the blood to
the deity, though this was generally supplemented by some choice portion
of the flesh. Thus, the opinion arose that blood had a special
expiatory power, and this conception remained to a late period.[1847]
But the expiatory power rested finally on the fact that the blood was a
gift of food to the gods. The gift was most effective, apparently, when
the whole of the animal was burned, since thus the greatest honor was
shown the deity and the most ample satisfaction of his bodily needs was
furnished. The holocaust proper appears in religious history at a
comparatively late stage, but the essence of it is found in all early
procedures in which the whole of any object is given to the deity.

+1027+. _Human sacrifice._ That taste for human flesh on the part of men
is not unnatural is shown by the prevalence of cannibal customs in many
parts of the world. When such customs existed, it was natural that the
flesh of human beings should be offered to the supernatural Powers.

The slaying of human beings at the graves of deceased clansmen or
friends has prevailed extensively, though apparently not among the
lowest tribes; it represents a certain degree of reflection or
intensity; it is found in the midway period when religious customs were
fairly well organized and when manners were not yet refined. Not every
slaughter at a grave, however, is an act of religious offering to the
dead. It is sometimes prompted by the spirit of revenge, to ease the
mind of the slayer, or perhaps by desire to do honor to the
deceased--doubtless there was a sentiment of piety toward the dead.

+1028+. The slaughter of slaves and wives to be the attendants of the
deceased in the other world is of the nature of an offering--it is
intended to procure the good will of the ghost. The self-immolation of
widows and other dependents was in some cases a selfish act. It was
supposed that the persons thus offering themselves up would procure
certain advantages in the other world, while at the same time they would
there minister to the manes of their husbands or lords.

As there was no practical difference between ghosts and spirits or gods
in respect of power and influence in h