The first type, which is almost ubiquitous in the human societies that have arrived at the belief in personal {236} deities, is sufficiently attested by Homer of the early Greeks, who promise and perform the sacrifice partly as an offering to please or to appease the deity. What is more important is the evidence, which I have dealt with elsewhere,[236.1] that Homeric society was familiar also with the more genial conception of the sacrifice as a communion-meal where the worshipper and the deity meet around the altar; this emerges clearly in the accounts that Homer has given us of an Achaean sacrificial feast.[236.2] Even the germs are already visible of the idea from which the third or more mystic type of sacrifice, what I have called the sacramental type, might be evolved; for special significance attaches to the acts described in the phrases οὐλοχύτας προβάλοντο and σπλάγχν᾽ ἐπάσαντο, “they threw forward the barley-shreddings” and “they tasted the entrails”: the first phrase is not wholly clear, but it may signify that stalks of barley are first placed on the altar, and thereby consecrated or filled with the divine virtue that is inherent there, and then the beast is touched with these on the forehead and thereby becomes himself filled with the spirit of godhead;[236.3] the second is also a mystic act, for the σπλάγχνα specially contain the life, which is now infused with divinity, and by tasting them the worshippers partake of the divine life. All this arises solely from the extraordinary degree of supernatural force or “Mana” which the altar itself possesses, a force which may have {237} been an inheritance from long ages of pillar-worship, if we believe the altar to have been evolved from the sacred pillar.[237.1] It explains other details in the old Hellenic sacrificial act; such as the casting the hairs of the victim into the altar-flame,[237.2] which established a communion between the animal and the deity, the practice of solemnly consecrating the lustral water by ceremoniously carrying it round the altar,[237.3] and charging it with a still more potent infusion of divinity by plunging into it a lighted brand from the altar-fire.[237.4] The communion sacrifice must then have been in vogue in pre-Homeric times; and the idea that gave it its meaning never wholly faded from the State-ritual; for the rule, expressed by such formulae as οὐκ ἀποφορά, δαινύσθων αὐτοῦ, bidding the worshipper conclude the feast round the altar and take none of the flesh home, seems to arise partly from the feeling that the ceremony was meaningless unless he feasted wholly with the deity.[237.5] But it was most vividly realised in the religious services of the θίασοι, the later religious orders or fraternities devoted each to the cult of its special divinity; for these a common religious meal formed the chief binding-tie.[237.6]