Animal sacrifice is the ritual killing and offering of animals, usually as part of a religious ritual or to appease or maintain favour with a deity. Animal sacrifices were common throughout Europe and the Ancient Near East until the spread of Christianity in Late Antiquity, and continue in some cultures or religions today. Human sacrifice, where it existed, was always much rarer.
All or only part of a sacrificial animal may be offered; some cultures, like the Ancient Greeks ate most of the edible parts of the sacrifice in a feast, and burnt the rest as an offering. Others burnt the whole animal offering, called a holocaust. Usually, the best animal or best share of the animal is the one presented for offering.
Animal sacrifice should generally be distinguished from the religiously prescribed methods of ritual slaughter of animals for normal consumption as food.
During the Neolithic Revolution, early humans began to move from hunter-gatherer cultures toward agriculture, leading to the spread of animal domestication. In a theory presented in Homo Necans, mythologist Walter Burkert suggests that the ritual sacrifice of livestock may have developed as a continuation of ancient hunting rituals, as livestock replaced wild game in the food supply.
Prehistory Ancient Egypt was at the forefront of domestication, and some of the earliest archeological evidence suggesting animal sacrifice comes from Egypt. However, animal sacrifice was not a central practice of Egyptian religion, but was rather a peripherical occurrence that happened away from worshippers. The oldest Egyptian burial sites containing animal remains originate from the Badari culture of Upper Egypt, which flourished between 4400 and 4000 BCE. Sheep and goats were found buried in their own graves at one site, while at another site gazelles were found at the feet of several human burials. At a cemetery uncovered at Hierakonpolis and dated to , the remains of a much wider variety of animals were found, including non-domestic species such as baboons and hippopotami, which may have been sacrificed in honor of powerful former citizens or buried near their former owners. According to Herodotus, later Dynastic Egyptian animal sacrifice became restricted to livestock – sheep, cattle, swine and geese – with sets of rituals and rules to describe each type of sacrifice., ,,,
By the end of the Copper Age in , animal sacrifice had become a common practice across many cultures, and appeared to have become more generally restricted to domestic livestock. At Gath, archeological evidence indicates that the Canaanites imported sacrificial sheep and goats from Egypt rather than selecting from their own livestock. At the Monte d'Accoddi in Sardinia, one of the earliest known sacred centers in Europe, evidence of the sacrifice of sheep, cattle and swine has been uncovered by excavations, and it is indicated that ritual sacrifice may have been common across Italy around and afterwards. At the Minoan settlement of Phaistos in ancient Crete, excavations have revealed basins for animal sacrifice dating to the period 2000 to 1700 BCE.C.Michael Hogan, Knossos Fieldnotes, The Modern Antiquarian (2007) However, remains of a young goat were found in Cueva de la Dehesilla (es), a cave in Spain, related to a funerary ritual from the Middle Neolithic period, dated to between 4800 and 4000 BCE.
Ancient Near East Animal sacrifice was general among the ancient Near Eastern civilizations of Ancient Mesopotamia, Egypt and Persia, as well as the Hebrews (covered below). Unlike the Greeks, who had worked out a justification for keeping the best edible parts of the sacrifice for the assembled humans to eat, in these cultures the whole animal was normally placed on the fire by the altar and burned, or sometimes it was buried.
Ancient Greece
Worship in ancient Greek religion typically consisted of sacrificing domestic animals at the altar with hymn and prayer. The altar was outside any temple building, and might not be associated with a temple at all. The animal, which should be perfect of its kind, is decorated with garlands and the like, and led in procession to the altar, a girl with a basket on her head containing the concealed knife leading the way. After various rituals the animal is slaughtered over the altar, as it falls all the women present "must cry out in high, shrill tones". Its blood is collected and poured over the altar. It is butchered on the spot and various internal organs, bones and other inedible parts burnt as the deity's portion of the offering, while the meat is removed to be prepared for the participants to eat; the leading figures tasting it on the spot. The temple usually kept the skin, to sell to tanners. The fact that the humans got more use from the sacrifice than the deity had not escaped the Greeks, and is often the subject of humour in Greek comedy.For more exotic local forms of sacrifice, see the Laphria (festival), Xanthika, and Lykaia. The advantageous division of the animal was supposed to go back to Prometheus's trick on Zeus
The animals used are, in order of preference, bull or ox, cow, sheep (the most common), goat, pig (with piglet the cheapest mammal), and poultry (but rarely other birds or fish).To some extent, different animals were thought appropriate for different deities, from bulls for Zeus and Poseidon to doves for Aphrodite. Horses and asses are seen on some vases in the Geometric style (), but are very rarely mentioned in literature; they were relatively late introductions to Greece, and it has been suggested that Greek preferences in this matter go very far back. The Greeks liked to believe that the animal was glad to be sacrificed, and interpreted various behaviours as showing this. Divination by examining parts of the sacrificed animal was much less important than in Roman or Etruscan religion, or Near Eastern religions, but was practiced, especially of the liver, and as part of the cult of Apollo. Generally, the Greeks put more faith in observing the behaviour of birds.Struck, P.T. (2014). "Animals and Divination", In Campbell, G.L. (Ed.), The Oxford Handbook of Animals in Classical Thought and Life, 2014, Oxford University Press. , online For a smaller and simpler offering, a grain of incense could be thrown on the sacred fire, and outside the cities farmers made simple sacrificial gifts of plant produce as the "first fruits" were harvested. Although the grand form of sacrifice called the hecatomb (meaning 100 bulls) might in practice only involve a dozen or so, at large festivals the number of cattle sacrificed could run into the hundreds, and the numbers feasting on them well into the thousands. The enormous Hellenistic structures of the Altar of Hieron and Pergamon Altar were built for such occasions.
The evidence of the existence of such practices is clear in some ancient Greek literature, especially in Homer's epics. Throughout the poems, the use of the ritual is apparent at banquets where meat is served, in times of danger or before some important endeavor to gain the favor of the gods. For example, in Homer's Odyssey Eumaeus sacrifices a pig with prayer for his unrecognizable master Odysseus. However, in Homer's Iliad, which partly reflects very early Greek civilization, not every banquet of the princes begins with a sacrifice.Sarah Hitch, King of Sacrifice: Ritual and Royal Authority in the Iliad, online at Harvard University's Center for Hellenic Studies
These sacrificial practices, described in these pre-Homeric eras, share commonalities to the 8th century forms of sacrificial rituals. Furthermore, throughout the poem, special banquets are held whenever gods indicated their presence by some sign or success in war. Before setting out for Troy, this type of animal sacrifice is offered. Odysseus offers Zeus a sacrificial ram in vain. The occasions of sacrifice in Homer's epic poems may shed some light onto the view of the gods as members of society, rather than as external entities, indicating social ties. Sacrificial rituals played a major role in forming the relationship between humans and the divine.
It has been suggested that the Chthonic deities, distinguished from Olympic deities by typically being offered the holocaust mode of sacrifice, where the offering is wholly burnt, may be remnants of the native Pre-Hellenic religion and that many of the Olympian deities may come from the Proto-Greeks who overran the southern part of the Balkan Peninsula in the late third millennium BCE.
In the Hellenistic period after the death of Alexander the Great in 323 BCE, several new philosophical movements began to question the ethics of animal sacrifice.
Scythians According to the unique account by the Greek author Herodotus (), the Scythians sacrificed various kinds of livestock, though the most prestigious offering was considered to be the horse. The pig, on the other hand, was never offered in sacrifice, and apparently the Scythians were loath to keep swine within their lands.Macaulay (1904:315). Herodotus describes the Scythian manner of sacrifice as follows:
Herodotus goes on to describe the human sacrifice of prisoners, conducted in a different manner.
Ancient Rome
The most potent offering in Ancient Roman religion was animal sacrifice, typically of domesticated animals such as cattle, sheep and pigs. Each was the best specimen of its kind, cleansed, clad in sacrificial regalia and garlanded; the horns of oxen might be gilded. Sacrifice sought the harmonisation of the earthly and divine, so the victim must seem willing to offer its own life on behalf of the community; it must remain calm and be quickly and cleanly dispatched.Halm, in Rüpke (ed), 239.
Sacrifice to deities of the heavens (di superi, "gods above") was performed in daylight, and under the public gaze. Deities of the upper heavens required white, infertile victims of their own sex: Juno, a white heifer (possibly a white cow); Jupiter, a white, castrated ox (bos mas) for the annual oath-taking by the consuls. Di superi with strong connections to the earth, such as Mars, Janus, Neptune and various genii – including the Emperor's – were offered fertile victims. After the sacrifice, a banquet was held; in state cults, the images of honoured deities took pride of place on banqueting couches and by means of the sacrificial fire consumed their proper portion (exta, the innards). Rome's officials and priests reclined in order of precedence alongside and ate the meat; lesser citizens may have had to provide their own.Scheid, in Rüpke (ed), 263–71.
Chthonic gods such as Dis pater, the di inferi ("gods below"), and the collective shades of the departed (di Manes) were given dark, fertile victims in nighttime rituals. Animal sacrifice usually took the form of a holocaust or burnt offering, and there was no shared banquet, as "the living cannot share a meal with the dead".Though the household Lares do just that, and at least some Romans understood them to be ancestral spirits. Sacrifices to the spirits of deceased mortals are discussed below in Funerals and the afterlife. Ceres and other underworld goddesses of fruitfulness were sometimes offered pregnant female animals; Tellus was given a pregnant cow at the Fordicidia festival. Color had a general symbolic value for sacrifices. Demigods and heroes, who belonged to the heavens and the underworld, were sometimes given black-and-white victims. Robigo (or Robigus) was given red dogs and libations of red wine at the Robigalia for the protection of crops from blight and red mildew.
A sacrifice might be made in thanksgiving or as an expiation of a sacrilege or potential sacrilege (piaculum);Jörg Rüpke, Religion of the Romans (Polity Press, 2007, originally published in German 2001), p. 81 online.