Ritual Sacrifice Research Articles

조선시대 읍치의 여제(厲祭) 의례와 여단(厲壇)의 장소성

Yeodan(厲壇) was one of the four rite-places, i.e. Samdan-Ilmyo(三壇一廟), arranged around the central government district in all counties across the country during the Joseon Dynasty. Yeodan was a sacred place where sacrificial rituals were held for ‘unjust ghosts who died in a shriek,’ and the rituals performed here were called Yeoje(厲祭). The condensation of such all practices, meanings, and interpretations as the perceptions of various subjects like the king, royal ministers, local elites, and the people, their goals and expectations to be achieved through this place, their social practices unfolding in this place, and their various meanings given to this place, can be said to be the placeness of Yeodan. For all the subjects of the Joseon Dynasty, Yeodan was ‘a place to soothe the spirits of those who died unfairly’. But, for the king especially, Yeodan was ‘a place to proclaim virtue and pursue the highest dignity’. For local officials, it was ‘a place to take care of the people’. For the local elite, it was ‘a place that embodies an ideal rural society based on Confucianism’. In short, Yeodan was a place where various subjects communicated through the ‘comfort for being’ and was a place with many symbolic meanings. During the Joseon Dynasty, Yeodan in each county seat had been a place where the living and the dead came across, where kings, ministers, local officials, local elites, and local people met, and where central, institutionalized rituals intersected with folk beliefs.

Osteological analysis of Nyctereutes procyonoides bones excavated from the Gasan-ri archaeological site

Archaeological research has mainly focused on stone tools, pottery, and metal relics excavated from ruins. Recently, interest in natural relics such as animal bones has increased, as these relics can provide insight into the eating habits, cultural level, and perception of animals of the people at that time. This study investigated morphological structures and dimensions of Nyctereutes procyonoides bones excavated from a well at the Gasan-ri archaeological site in Jinju. These bones are presumed to be relics from the Three Kingdoms period. A total of 447 animal bones were excavated, of which 59 (13.2%) were identified as N. procyonoides bones. These identified bones weighed 47.14 g, accounting for 4.83% of the total bone weight (975.30 g). These N. procyonoides bones were found to belong to 2 individuals estimated to be 5 to 6 weeks old. These bones included 5 skull fragments, 2 mandibles, 9 vertebrae, 11 ribs, 10 forelimb bones, 3 hip bones, and 19 hindlimb bones. A fracture was observed near the bregma of one skull. The presence of a complete specimen in the well suggested that it was used in animal sacrifice rituals. This study estimated the value of animals and human dietary culture at that time by utilizing N. procyonoides bones presumed to be relics of the Three Kingdoms period.

СТРУКТУРА И КОМПОЗИЦИЯ АРХАИЧЕСКОГО ЭПОСА «ЛУЧШИЙ ИЗ МУЖЕЙ ТРЕХЛЕТНИЙ МЕКЕЛЕ»

The article is devoted to the analysis of the structure and content of the text of the epic tale The Best of Men, Three-Year-Old Mekele, recorded by the Oirats of Western Mongolia. The purpose of the article is to identify elements of ancient beliefs and ritual actions associated with them in the content of the epic text. The main material of the study was the text of the epic tale The Best of Men, Three-Year-Old Mekele, recorded in 1879 by Grigory Potanin in Western Mongolia by the epicteller Derbet Sarisan. In analyzing the text, based on the stated goal, an interdisciplinary approach was used, including methods of philosophical, religious studies and textual analysis. The epic text The Best of Men, Three-Year-Old Mekele is a unique example of an archaic epic, both in its volume and complex structure. The structural space of the epic text organically combines layers of ancient beliefs and Buddhist teachings of different times. The religious system of the Central Asian nomads was a complex of traditional shamanic rituals and the religious system of Tengrianism, based on the ritual of sacrifice. The epic hero makes a ritual sacrifice to the deities in honor of his first victory. He sets fire to his rival's horse and makes an offering by placing a part of the antagonist's body on a high place. Buddhist inclusions are scattered throughout the text of the tale. In addition, the structure of this epic narrative includes a plot of the hero's visit to Buddhist hell. He frees the living beings languishing in hell and receives instructions from the lord of hell, Erlik Nomun Khan. Such elements in the text of the tale testify to different stages of the evolution of ancient epic texts. They also provide an opportunity to reconstruct ancient religious ideas, without knowledge.

Evolutionary Features, Content Characteristics, and Inheritance Strategies: A Study on Nanfeng Nuo Dance

Nanfeng Nuo Dance is a traditional folk dance originating from ancient Chinese sacrificial rituals, specifically from Nanfeng county in Jiangxi province, China. This study aims to examine the evolutionary features, content characteristics, and inheritance situation of Nanfeng Nuo Dance. Through literature review, field research, and interdisciplinary analysis, this research explores the evolutionary features and content characteristics of Nanfeng Nuo Dance, while proposing strategies for its inheritance and development. The findings indicate that the evolutionary trajectory of Nanfeng Nuo Dance has transformed from a witchcraft ceremony into a form of cultural heritage, with each phase displaying distinct evolutionary features. In terms of content characteristics, the dance is primarily characterized by the expression of primitive desires, diverse deity worship, and unique local belief legends. However, regarding its inheritance, Nanfeng Nuo Dance faces challenges such as the deterioration of its cultural ecosystem, a shortage of successors, insufficient funding, and inadequate institutional support. The study suggests that to ensure the sustainable transmission of Nanfeng Nuo Dance, it is crucial to foster a supportive cultural ecosystem, cultivate inheritors, increase investment, and improve policies. In practical terms, the research proposes the establishment of a Nuo Dance Learning Center focused on education, performance, exhibition, and academic exchange. These measures aim to create new avenues for the protection and transmission of Nanfeng Nuo Dance, ensuring that its unique charm continues to thrive in contemporary society.

Family relations of Moche elite burials on the North Coast of Peru (~500 CE): Analyses of the Señora de Cao and relatives

The Moche archaeological culture flourished along Peru’s North Coast between the 4th and 10th centuries CE and was characterized by a complex social hierarchy dominated by political and religious elites. Previous archaeological evidence suggests kinship was a key factor in maintaining political authority within Moche society. To test this hypothesis, we applied archaeological, genetic, and isotopic methods to examine familial relationships between six individuals, including the prominent Señora de Cao ( ~500 CE ), buried together in a pyramid-like, painted temple, Huaca Cao Viejo, in the Chicama Valley, Peru. Our findings reveal that all six individuals were biologically related, with varying degrees of kinship. The Señora de Cao was interred with a sacrificed juvenile, identified as a possible niece, and at least one, and potentially two siblings and a grandparent in separate tombs nearby. One of the male siblings was accompanied in death by his sacrificed son. Isotopic analysis indicates that while most individuals had diets rich in maize and animal protein and spent their childhoods in or near the Chicama Valley, the sacrificed juvenile accompanying the Señora had a distinct diet and geographic origin. These results demonstrate that Moche elites were interred with family members, including some raised far from their parental homes. This supports the hypothesis that kinship was central to transmitting status and authority. Moreover, sacrificing family members to accompany deceased elites underscores the significance of ritual sacrifice in reinforcing familial ties and linking the deceased to both ancestors and the divine.

REFLECȚIE IDENTITAR-LITURGICĂ ASUPRA CONSTRUCȚIEI CORTULUI ÎNTÂLNIRII. CRITICĂ TEXTUALĂ A CAPITOLELOR 25-40 DIN EXOD III

Liturgical-Identitary Reflection Regarding the building of the Tent of Meeting. Textual criticism of Exodus 25-40. The pursuit of God's presence stands as a paramount objective in the observance of sacred rituals. The Tent of Meeting, meticulously crafted at the behest of divine command, serves as the locus where the Almighty dwells amidst His people. The conclusion of the Book of Exodus lays the foundational stones of divine worship and liturgical tradition. Chapters 35-40 of Exodus offer a vivid portrayal of the construction of the sanctuary, ordained by YHWH to signify His abiding presence amidst the children of Israel. Even a superficial perusal of these concluding chapters reveals notable disparities between the Masoretic Text and the Septuagint. Thus, what becomes of the assertion, "they did everything just as the Lord had commanded"? The allure of Holy Scripture lies precisely in its myriad versions and translations, which have flourished across diverse historical and cultural landscapes. However, the existence of one rendition does not preclude another. The Hebrew original does not nullify the Septuagint, for instance, in the pursuit of a standardized, singular version. The pristine manuscript is now a relic of antiquity. Instead, we are bestowed with copies, translations, interpretations, and textual divergences. This inquiry aims to scrutinize these various sources, discerning and dissecting their similarities and disparities. We cannot focus solely on one textual variant and disregard all others in order to formulate our overarching conclusions regarding the sacred text.

The Shan-Shaan Guild Hall: A historical nexus on the Great Tea Route

Jia County, located in Pingdingshan City, Henan Province, is one of China’s historical cities, known for its prosperous economy and thriving community of merchants and traders. Recognizing Jia County’s geographical advantages, merchants from Shanxi and Shaanxi Provinces, renowned for their business acumen, funded the construction of the Shanxi-Shaanxi Guild Hall in 1693. This guild hall served as a multifunctional hub for business negotiation, sacrificial rituals to honor the gods, hospitality for guests, and fostering connections among Shanxi and Shaanxi businessmen, strengthening the exchange of economic and trade information. As an important architectural heritage site along the cultural route of the Great Tea Route, the Shanxi-Shaanxi Guild Hall holds immense historical and cultural value. The local government has initiated plans to preserve it as a public space for future generations. This article examines the Shanxi-Shaanxi Guild Hall in the context of the Great Tea Route as a cultural route. Drawing on archival research, field investigations, and semi-structured interviews, it delves into Shanxi-Shaanxi Guild Hall’s tangible and intangible cultural characteristics and its historical relationship with the Great Tea Route. By uncovering the deeper value connotation of the Shanxi-Shaanxi Guild Hall, this study aims to provide new insights into the conservation of cultural heritage.

Sound of thunder

The turtle shell idiophone is an instrument known from iconographical and archaeological sources from the Preclassic through the Classic Period of the Maya culture (250 BCE – 900 CE). It appears in historical scenes depicting ritual sacrifices, processions, and dancing, and is typically included in a percussion band along with gourd rattles and a tall, cylindrical drum. The mythological contexts of the turtle shell idiophone appearance provide more information on the possible symbolic sig­nificance of its sound. The author analyzes all known depictions of this idiophone and contextual­izes them with archaeological findings, providing comprehensive information about the way this musical instrument looked and contexts of its use. Ultimately, the interpretation of the turtle shell’s sound as symbolically connected to the sound of thunder is verified.

TRADITIONS AND SYMBOLISM IN INDIAN CLASSICAL DANCE

Indian classical dance is a profound expression of the cultural, spiritual, and artistic heritage of India. Rooted in ancient traditions and religious practices, these dance forms such as Bharatanatyam, Kathak, Odissi, Kathakali, and Manipuri are not only performance arts but also vehicles for conveying symbolic meanings through movement, gesture, and music. This paper explores the rich traditions and deep symbolism embedded in Indian classical dance, focusing on elements like mudras (hand gestures), costumes, music, and the portrayal of mythological narratives. It examines how these dance forms communicate emotions, philosophical concepts, and divine stories through a combination of sacred rituals and artistic expression. By analyzing the role of these dances in both historical and contemporary contexts, this study demonstrates how Indian classical dance continues to preserve cultural values while adapting to the global stage, ensuring its enduring relevance. Through the lens of symbolism and tradition, this paper offers insights into the spiritual and cultural significance of Indian classical dance in both past and present societies.

Research on the Relationship between Religious Belief and Social Morality

Deoris are a fascinating minor tribal group of Northeast India, known for their unique way of life and religious practices. Since ancient times, they have strongly believed in sacrificial rituals of religion. After the downfall of the Chutiya Kingdom, this group of people were displaced from their original habitat and started to settle in various places of upper Assam. Today, these groups of people are scattered in various districts of Assam and Arunachal Pradesh. Wherever they settle, they build a temple there as it is the centre for their people where they worship all gods and goddesses. To worship in their temples, they have different Pujari. They performed different rituals in their temples. They worship their gods by singing Hymns. In earlier times when they lived in Kundil Nagar they had four sub - groups of people worshiped at four different Deohals. The Deoris living on the bank of river Dibang worshipped Kundi - Mama, Gira - Girasi, or Bura - Buri, the Borgoiyas were at the Tamreswari Temple, and the Tengaponiyas were at the Boliya - Baba temple. Patorgoiyas were worshipped at the temple of PatSadiya during the reign of Gaurinath Singha (1780 - 94). Deoris are an essential part of the rich cultural heritage of northeast India, and their way of life and religious beliefs are truly unique.

Temple Diplomacy, Sacred Rites, and Overseas Chinese During the Reign of Song Emperor Zhenzong (997–1022)

Throughout most of Chinese history, leaders viewed the migration and movement of their subjects beyond state borders as a symptom of poor governance. As a result, record keepers generally avoided addressing the topic of Chinese people traveling or residing overseas. There is, however, an exceptional moment in Chinese history that provides valuable insight into the early establishment of Chinese communities abroad. Facing political pressure after signing a humiliating peace treaty with foreign adversaries in 1005, the Song dynasty emperor Zhenzong (968–1022, r. 997–1022) utilized unconventional forms of religious diplomacy and revived ancient rites to shore up support for his rule. The Feng and Shan rites were the highest level of sacrifice that an emperor could undertake, and they were only carried out by several emperors prior to Zhenzong’s reign. One of the requirements of this complex ritual was for the sovereign to attract foreign peoples from afar by his virtuous character, and so Zhenzong’s reign witnessed major initiatives to attract foreign envoys from states such as Srivijaya (Sumatra), Dai Viet (northern Vietnam), Japan, and India. Zhenzong’s reign also incorporated forms of diplomacy that originated in South and Southeast Asia, namely, the construction of temples in foreign states to enhance his spiritual authority. This essay will demonstrate that Emperor Zhenzong relied on Chinese merchants residing overseas to work with foreign leaders to coordinate the participation of foreign emissaries in such forms of temple diplomacy and in the Feng and Shan sacrifices. The significance of these events brought the activities of Chinese people trading and residing overseas to the attention of the Song court and its chroniclers, and as a result, we are left with the earliest indications of Chinese communities abroad in official Chinese histories.

‘I will not eat with you’: Shylock and the Value of Vegetarianism in Shakespeare’s The Merchant of Venice (1598)

ABSTRACT Beyond a mere dietary preference, eating meat and vegetables in Shakespeare’s drama is also indicative of the consumer’s identity, social status and religious beliefs. This article probes the dietary language in early modern culture with a particular focus on Shylock’s seemingly violent flesh-eating rhetoric in Shakespeare’s The Merchant of Venice (1598). If eating meat connotes early modern sacrifice rituals and masculinity, then vegetarianism becomes a source of communal virtue, spiritual wealth and the celebration of religio-cultural diversity. Shylock’s vulgar rhetoric, his references to meat-eating (both animal and human), and his preference for a rotten, Christian pound of flesh are all situated within a context of religious conflict. Yet Shakespeare’s depiction of Shylock’s violent, carnivorous language is ultimately in ironic service of the moderate individual who is always willing to set aside self-interest and social biases for the sake of peaceful coexistence.

On the etymology of Tocharian A śemäl ‘domestic animal’

Abstract The Tocharian languages show an extensive array of animal names, some of which are still in want of an etymology or even a precise definition. In this paper, I undertake an in‑depth study of the Tocharian A (TA) noun śemäl, which has been translated as ‘goat’, ‘sheep’, or ‘small livestock’. First, I examine every instance of this lexeme within the Tocharian corpus to establish the precise meaning. This study confirms that śemäl refers to domestic animals regardless of their size, as well as animals used in sacrificial rituals. In the second part of the paper, I review previous etymological proposals, highlighting their strengths and weaknesses with respect to phonology, morphology, and semantics. I then propose my own account of the etymology of śemäl as an appurtenance derivative of an abstract derived from the well‑attested Proto‑Indo‑European item *ḱéi̯‑mo‑ ‘(at) home’, also reflected in Germanic (PGmc. *haimaz), Balto‑Slavic (reshaped as an ā‑stem in OCS sěmьja f. ‘family’), and, if the form to be reconstructed is actually *tḱéi̯‑mo‑, also in Indo‑Iranian (Skt. kṣema‑ m./n. ‘secure living’). TA śemäl, derived with the appurtenance suffix *‑lo‑ from an *-i-stem abstract, would have meant ‘belonging to the household’, hence the meaning ‘domestic (animal)’.

Alter-Altars

Abstract Biblical ritual texts reflect a distinction between “consumptive” fires, for the incineration of sacred materials upon an altar, and “destructive” fires, for the incineration of leftovers at a distance from the cultic center. The dichotomy is evidenced by differences in terminology, geography, and legal detail, such that the former are characterized by a high degree of ritualization, and the latter by a low degree of ritualization. Yet this dichotomy reveals an instability inherent in ritual sacrifice: offering materia sacra inevitably generates leftovers, which occupy an ambiguous place within the ritual domain—they are not offerable, but they cannot be disposed of in any which way. The texts examined here responded to this instability with a conceptual shift, whereby destructive fires assimilated many of the features that initially characterized consumptive fires. From the earliest pentateuchal priestly strata through Ezekiel, the Temple Scroll, the Epistle to the Hebrews, and beyond, the data reflect a gradual gravitation toward a new way of thinking about “destructive” fires. They were reconceptualized as mirror-images of the “consumptive” type and were modeled after them in terms of language, geography, and legal detail. From the perspective of a history of ritual, the process analyzed here is part of a larger trajectory whereby ritual residues are reconceptualized as essential components of the cult.

Traditions of Jayawijaya Muslim Society: Some Perspectives from Islam and Customs

This article explores the compromises made between local customs (adat) and Islamic religious practices in the daily lives of Muslim communities in Jayawijaya, Indonesia. Adat and Islam are two influential elements that profoundly shape societal norms, and their interaction often leads to a dynamic negotiation of values and practices. When Islamic teachings are introduced into a community with deeply rooted traditions, there is often tension between the demands of religion and established cultural customs. This phenomenon is not unique to Jayawijaya. Similarly, when Islam was first revealed in Arab society, it encountered established traditions and customs that had been passed on for generations. In Jayawijaya, local customs are deeply embedded in the lives of Muslims, including initiation ceremonies, marriages, funerals, and other sacred rituals. A significant aspect of these rituals is the communal pig feast, which traditionally occurs in the silimo (courtyard) of homes. Recognizing the need to harmonize these practices with Islamic teachings, the author endeavors to standardize these rituals by replacing pigs with animals that are halal (permissible) for consumption and aligning ceremonies with Islamic law. This study sheds light on the intricate balance between preserving cultural heritage and adhering to religious obligations, thereby providing a framework for similar contexts in which religion and tradition intersect.

The African Church confronting the cosmic powers

This article focusses on the church in Africa, dwelling with God, empowered by the Holy Spirit to confront the cosmic powers. Using the African ‘circular’ patterns, God’s presence with his people from the Old Testament times through the New Testament, an argument is presented that the African church possesses the potency to confront the cosmic powers that impinge upon the human dignity, with intentions of breaking down the community of Christ. The circle is presented as a force building towards community cohesiveness and, therefore enhancing the communality for strength against eternal forces that are aimed to destroy the church. The secret of the victory of the community over the cosmic powers is through God’s presence with his people, communality (togetherness) of his followers, and the empowerment by the Holy Spirit. God made his presence visible through shekinah, tabernacle, miracles of provision for their needs, sacrificial rituals, temple and prophetic leadership. The article concludes that God has always opted to commune with his people, because he himself is a communal God. He is in community, the trinitarian God dwelling together with and among his people. During the uncertain times of confrontation with cosmic powers, he has been at the centre while his people are encircling him and look towards him as a centre of attraction.Intradisciplinary and interdisciplinary implications: Understanding the context of African church, confronted with cosmic powers, the church is encouraged to understand the power of the presence of God. With anthropological concept of a circle, one understand the importance of community as a way of being empowered to stand the challenges of cosmic powers.

Empowering Community Through Sacred Rituals: A Participatory Action Study on Funeral Management in Islamic Traditions

Empowering Community Through Sacred Rituals: A Participatory Action Study on Funeral Management in Islamic Traditions

Pemberdayaan Masyarakat Dalam Pengelolaan Hewan Kurban Yang Halal Dan Baik Di Masjid Baiturrahman

The Community Service conducted by LPPM STIE Ganesha focuses on the management of sacrificial animals, encompassing the entire process from slaughter to the packaging and processing of meat. The objective of this initiative is to enhance the skills and knowledge of the community and the management committee of DKM Masjid Baiturrahman, located at Jl. Legoso Raya No. 31B, RT 06 RW 07, Kelurahan Pisangan, District of East Ciputat, South Tangerang City, particularly regarding halal slaughter practices and the management of sacrificial meat packaging and processing. The methodology utilized by the service team involves direct education through explanations and demonstrations conducted indoors. This approach includes both technical demonstrations and theoretical explanations, with the expectation that they can be applied by the community and the management committee of DKM Masjid Baiturrahman in their daily practices. The outcomes of this community service initiative demonstrate an improvement in the community's understanding and skills related to halal slaughter practices and the processing of sacrificial animals. This improvement is evidenced by the participants' enthusiasm, active engagement in question-and-answer sessions, and participation in discussions by a significant number of DKM Masjid Baiturrahman's management committee. Furthermore, the initiative successfully fosters a spirit of mutual cooperation and collaboration within the community, which are fundamental values in the execution of sacrificial rituals. These activities are anticipated to enhance the management of sacrificial animals at Masjid Baiturrahman to be more effective, efficient, and compliant with religious and health standards

Is everyone traumatized? Perspectives from an Indonesian convent

AbstractWhat if we took trauma to be a fundamental aspect of human existence? Prominent in some strands of popular psychology, this is also the stance taken by an eastern Indonesian order of Catholic nuns who “dig up” their hearts as part of a continual process of self‐formation. Set against a backdrop of Christian theologies of discernment, state concerns for human development, and local resonances of ritual sacrifice, nuns learn to interpret their childhoods as harmed by emotional trauma sustained in the company of kin. Once excavated, this trauma must be addressed in the convent through conscious efforts of mutual care, making trauma a moral category that creates new forms of subjectivity. Through acts of acknowledgment and support, the idiom of trauma makes the company surrounding a nun directly responsible for her self‐formation. This article is about the ways Indonesian Catholic nuns conceptualize trauma as something that all humans sustain, how it grounds self‐becoming, and how its causes—and cures—are rooted in the company of other people. I suggest that their experiences highlight the sociality of trauma more broadly and argue that trauma is one articulation of how people become themselves in the company of others.

Greek Deities as Single or Plural Figures?

Greek deities are a valuable touchstone for assessing the opposite or complementary notions of ‘unity and diversity‘, and the same issue could have been be raised from the perspective of sacrificial ritual. In the context of ancient Greek religion, but also of Greek culture as a whole, no generalizing statement can be made without testing it against the fragmented evidence from several hundred cities. Some scholars have therefore come to consider that we should speak of ‘Greek religions’ in the plural in order to reflect the fragmentation, considering both the representation of the gods and the rituals performed in their honour. Focusing on the divine world, this paper asks the question: which dimension prevails in the (ancient as well as modern) way of dealing with a Greek deity, the apparent unity given by its theonym or the diversity of its cultplaces, images, cult-titles, etc.? The argument here is for addressing together unity and diversity, singleness and plurality when studying Greek gods.