Such notions, once propounded, were certain to be fertile. Every motive of piety and of interest would combine to support them. The piety of the worshipers, coupled with their hopes of advantage, would be stimulated by the self-interest of the priests, who generally share in the sacrifices offered. If any piece of good fortune occurred to one who was devout and liberal in sacrificing, it would be attributed to the satisfaction felt by the gods at his exemplary conduct. If ill fortune befell those who had neglected to sacrifice, this would be an equally manifest indication of their high displeasure. As soon, therefore, as the step was taken—and it was one of the earliest in the religious history of man—of instituting sacrifices to idols or to deities, the worshipers vied with one another in the liberality of their offerings. Adopted as a mode of propitiating the celestial beings by spontaneous gifts, it became, among all nations whose religious belief had arrived at a state of flexity and consolidation, a positive duty; much as monarchs have frequently exacted large and burdensome contributions under the guise of voluntary presents. Illustrations of this conception, that sacrifice is a sort of payment for services rendered or to be rendered, might be found abundantly in many quarters. Perhaps it is seldom more quaintly expressed than by the Amazulus, who, when going to battle, sacrifice to the Amatongo, or manes of their ancestors, in order that these, in their own language, "may have no cause of complaint, because they have made amends to them, and made them bright." On reaching the enemy, they say, "Can it be, since we have made amends to the Amadhlozi, that they will say we have wronged them by anything?" And when it comes to fighting, they are filled with valor, observing that "the Amatongo will turn their backs on us without cause" (R. S. A., vol. ii. p. 133). The objects of sacrifice are very various, but it is noticeable that they are almost invariably things held in esteem among men, and either possessing a considerable value as commodities, or capable by their properties of ministering to their pleasure. All sacrifices of meat and corn or other edibles belong to the former class; those of flowers to the latter, for these, though of little value in the market yet give great pleasure, and are much esteemed. An exception is indeed presented by the wild hordes in Kamtschatka, who, according to Steller, offer nothing to their gods but what is valueless to themselves (Kamtschatka, p. 265). If this statement does not originate in a misunderstanding of the traveler, the fact must be due to the singularly low religiosity of those people, who seem to have little reverence for the very objects of their worship.