But healthy persons also subject themselves to the treatment. In this case the sole purpose of the sweating is obviously that of lustration. Just as we ourselves occasionally experience relief from the flow of perspiration, so also may the one who has passed through the ceremony of the sweat-lodge feel himself reborn, as it were. This would tend to strengthen the naturally suggested association between this ceremony and lustration by water. The ceremony, therefore, serves the same purpose as the other forms of lustration. The individual wishes either to purify himself from a guilt which he has incurred, or, if there is no particular element of guilt, to protect himself against future impurities. The custom thus acquires the significance of a sanctification ceremony, similar to baptism or to the bath of the Brahman. Because of the combination of these various cult motives and cult forms, the cult association which unites in the performance of the vegetation festivals comes to be the representative of the cult, as well as of the belief, of the tribal community in general. This likewise prepares the way for the transition from totemic to deity cults, as is indicated, among other things, by the sacrificial activities of these cult festivals. Sacrifice itself, as has already been mentioned, probably originated as sacrifice to the dead. Its further development occurs primarily in connection with the higher forms of vegetation cults. The Zuni and Navajos erect altars for their festivals. These they adorn with gaily coloured cloths and with the gorgeous plumage of birds. On them they place the plants and grains which the cult is designed to prosper. This is the typical form of the vegetable sacrifice as it passes on from these early practices into all higher cults. The sacrifice consists in offering the particular plants and grains whose increase is desired. At the outset, its character is exclusively magical; it is not a gift to the deity. Just as rain-magic is supposed to result from drenching the rain-association with water, so this offering of grains is held to have a magic effect upon the prosperity of the same sorts of grains. There is no indication or suggestion that the sacrifice represents an offering to the gods. This idea arises only later, when the magical sacrifice of grains, as well as that of animals, is connected with a further conception whose origin is apparently also to be found in sacrifice to the dead. The dead are presented with gifts, which they carry along into a world beyond. Similarly, the magical sacrifice connected with vegetation festivals and their associated cults more and more ceases to be regarded as purely magical in nature and comes to be an offering to the deity whose favour is thereby sought.