but if anything did happen to be left, it was consumed next morning with the same ceremonies. The bones were given to the dog to eat; if he did not eat them all up, the remains were buried under the dung in the cattle-stall. This ceremony was observed at the beginning of December. On the day on which it took place no bad word might be spoken.(168) (M40) Such was the custom about two hundred years or more ago. At the present day in Lithuania, when new potatoes or loaves made from the new corn are being eaten, all the people at table pull each other’s hair.(169) The meaning of this last custom is obscure, but a similar custom was certainly observed by the heathen Lithuanians at their solemn sacrifices.(170) Many of the Esthonians of the island of Oesel will not eat bread baked of the new corn till they have first taken a bite at a piece of iron.(171) The iron is here plainly a charm, intended to render harmless the spirit that is in the corn.(172) In Sutherlandshire at the present day, when the new potatoes are dug all the family must taste them, otherwise “the spirits in them [the potatoes] take offence, and the potatoes would not keep.”(173) In one part of Yorkshire it is still customary for the clergyman to cut the first corn; and my informant believes that the corn so cut is used to make the communion bread.(174) If the latter part of the custom is correctly reported (and analogy is all in its favour), it shews how the Christian communion has absorbed within itself a sacrament which is doubtless far older than Christianity. (M41) Among the heathen Cheremiss on the left bank of the Volga, when the first bread baked from the new corn is to be eaten, the villagers assemble in the house of the oldest inhabitant, the eastern door is opened, and all pray with their faces towards it. Then the sorcerer or priest gives to each of them a mug of beer, which they drain; next he cuts and hands to every person a morsel of the loaf, which they partake of. Finally, the young people go to the elders and bowing down to the earth before them say, “We pray God that you may live, and that God may let us pray next year for new corn.” The rest of the day is passed in mirth and dancing. The whole ceremony, observes the writer who has described it, looks almost like a caricature of the Eucharist.(175) According to another account, each Cheremiss householder on this occasion, after bathing, places some of each kind of grain, together with malt, cakes, and drink, in a vessel, which he holds up to the sun, at the same time thanking the gods for the good things which they have bestowed upon him.(176) But this part of the ceremony is a sacrifice rather than a sacrament of the new corn.