H. H. Bancroft speaks of the festival in honor of Huitzilopochtli, "the festival of the wafer or cake." He says: "They made a cake of the meal of bledos, which is called tzoalli," which was afterward divided in a sort of communion.[362] Diego Duran remarks that at this feast the chief priest carried an idol of dough called "tzoally," which is made of the seeds of bledos and corn made into a mass with honey.[363] "Un ydolo de masa, de una masa que llaman tzoally, la cual se hace de semilla de bledos y maiz amasado con miel." This shows that "bledos" and "maiz" were different things.[364] A few lines farther on Duran tells us that this cake, or bread, was made by the nuns of the temple, "las mozas del recogimiento de este templo," and that they ground up a great quantity of the seed of bledos, which they call huauhtly, together with toasted maize. "Molian mucha cantidad de semilla de bledos que ellos llaman huauhtly juntamente con maiz tostado."[365] He then shows that the "honey" (miel) spoken of by the other writers was the thick juice of the maguey. "Despues de molido, amasabanlo con miel negra de los magueis." Acosta describes a Mexican feast, held in our month of May, in which appeared an idol called Huitzlipotchli, made of "mays rosty," "semence de blettes," and "amassoient avec du miel."[366] In the above citations it will be seen that huauhtly or yuauhtli and tzoally were one and the same. We also find some of the earliest if not the very earliest references to the American popped corn. That the Mexicans should have had such festivals or feasts in honor of their god of battles is no more extraordinary than that in our own country all military reunions make it a point to revert to the "hard tack" issued during the campaigns in Virginia and Tennessee. Many other references to the constant use as a food, or at least as a sacrificial food, of the bledos might be supplied if needed. Thus Diego Duran devotes the twelfth chapter of his third book to an obscure account of a festival among the Tepanecs, in which appeared animal gods made of "masa de semilla de bledos," which were afterwards broken and eaten. Torquemada speaks of such idols employed in the worship of snakes and mountains.[367] In still another place this authority tells us that similar figures were made and eaten by bride and groom at the Aztec marriage ceremony.[368] The ceremonial manner in which these seeds were ground recalls the fact that the Zuñi regard the stones used for grinding kunque as sacred and will not employ them for any other purpose.