Este fenómeno, de igual modo, hace resaltar la ambivalencia de lo sacro y su relación con la muerte violenta. A este respecto, Robertson Smith puso de manifiesto el carácter ambiguo del sacrificio, su paradoja constitutiva, su duplicidad cifrada en ser algo muy santo y, a la vez, muy sacrílego: “The same blood is supposed to flow also in the veins of the victim, so that its death is at once shedding of the tribal blood and a violation of the sanctity of the divine life that is transfused through every member, human or irrational, of the sacred circle. Nevertheless the slaughter of such a victim is permitted or required on solemn occasions, and all the tribesmen partake of its flesh, that they may thereby cement and seal their mystic unity with one another and with their god (…) This cement is nothing else than the actual life of the sacred and kindred animal, which is conceived as residing in its flesh, but especially in its blood, and so, in the sacred meal, is actually distributed among all the participants, each of whom incorporates a particle of it with his own individual life”. Idem, pp. 312-313. Véase, del mismo modo, la interesante explicación de Díaz Cruz, R., Archipiélago de rituales. Teorías antropológicas del ritual , pp. 74 y ss.