He sucked the nectareous fluid; but becoming ANGRY, in order to divert and PACIFY him, Kali clasping him to her bosom, danced with her attendant goblins and demons amongst the dead, until he was pleased and delighted; while Vishnu, Brahma, Indra, and all the gods, bowing themselves, praised with laudatory strains the god of gods, Kal and Parvati." Kali, in India, is the goddess of destruction; but even into the myth that concerns this goddess of destruction, the power of the goddess mother, in appeasing an offended god, by means only suited to PACIFY a peevish child, has found an introduction. If the Hindoo story exhibits its "god of gods" in such a degrading light, how much more honouring is the Papal story to the Son of the Blessed, when it represents Him as needing to be pacified by His mother exposing to Him "the breasts that He has sucked." All this is done only to exalt the Mother, as more gracious and more compassionate than her glorious Son. Now, this was the very case in Babylon: and to this character of the goddess queen her favourite offerings exactly corresponded. Therefore, we find the women of Judah represented as simply "burning incense, pouring out drink-offerings, and offering cakes to the queen of heaven" (Jer 44:19). The cakes were "the unbloody sacrifice" she required. That "unbloody sacrifice" her votaries not only offered, but when admitted to the higher mysteries, they partook of, swearing anew fidelity to her. In the fourth century, when the queen of heaven, under the name of Mary, was beginning to be worshipped in the Christian Church, this "unbloody sacrifice" also was brought in. Epiphanius states that the practice of offering and eating it began among the women of Arabia; and at that time it was well known to have been adopted from the Pagans. The very shape of the unbloody sacrifice of Rome may indicate whence it came. It is a small thin, round wafer; and on its roundness the Church of Rome lays so much stress, to use the pithy language of John Knox in regard to the wafer-god, "If, in making the roundness the ring be broken, then must another of his fellow-cakes receive that honour to be made a god, and the crazed or cracked miserable cake, that once was in hope to be made a god, must be given to a baby to play withal." What could have induced the Papacy to insist so much on the "roundness" of its "unbloody sacrifice"? Clearly not any reference to the Divine institution of the Supper of our Lord; for in all the accounts that are given of it, no reference whatever is made to the form of the bread which our Lord took, when He blessed and break it, and gave it to His disciples, saying, "Take, eat; this is My body: this do in remembrance of Me." As little can it be taken from any regard to injunctions about the form of the Jewish Paschal bread; for no injunctions on that subject are given in the books of Moses. The importance, however, which Rome attaches to the roundness of the wafer, must have a reason; and that reason will be found, if we look at the altars of Egypt.