and sprinkled with marcassite. To these the crowd were forbidden to speak, but much persiflage was, nevertheless, engaged in. The people then returned to their houses, and the sanctified maize was placed in every granary and corn-crib, was known as the “heart” thereof, and remained there until taken out to be used as seed. It does not appear that human sacrifice accompanied this festival, which seems to have represented ancient rustic rites, the ritual of the family and the village, handed down from very early times.
Ochpaniztli (“Sweeping of Temples”).—In this festival, held about the beginning of September, the goddess played an important although by no means the principal part, and as it is fully described in the pages dealing with Tlazolteotl, it will suffice here to mention that the rites accorded to Chicomecoatl on this occasion appear to have been almost the same as those rendered at her first festival. The nature of her connection with the other deities of maize is indicated in the introduction to the section dealing with the earth and grain gods, and her participation in the rites of the ochpaniztli perhaps exhibits the zealous activity of an ancient cult in rivalry with a later and more popular one. It would certainly seem as if Chicomecoatl had been recognized in the ochpaniztli rites as an afterthought and for the purpose of placating her priesthood, as much as for the honour of the goddess herself,