68 Sentences With "sacrificial victim" | Random Sentence Generator

Scientists said the extra hand suggested the god was wearing the remains of a sacrificial victim.

The staging turned Joan into a populist leader, a sacrificial victim, and an icon of resistance: an urgently contemporary figure demanding an immediate response.

The deity himself is often portrayed as wearing the skin of a sacrificial victim, Dr. Henderson said, and he was impersonated by actual priests who also wore skins.

Opposition political parties have called for ING be stripped of its position as official banker to the government and VEB President Paul Koster said it was difficult not to think that Timmermans was a "sacrificial victim".

According to Servius, the ludi took their name from the word taurea, meaning a sterile sacrificial victim (hostia).Servius Danielis, note to Aeneid 2.140.

Meanwhile, preparations for the sacrifice are proceeding. "Let's not delay, the wind is rising," says Calchas. Odysseus finally forces the situation when he tells the army who is to be the sacrificial victim. Now, there is no turning back.

284–85 Later Tamil sources provide variants to Peruntevanar's version. In Villiputuralvar's 14th-century version, Krishna first offers himself as the sacrificial victim, but Aravan volunteers to replace him. There is no mention of Duryodhana in this version of the legend.Makaparatam of Villiputtiralvar (Villiputuralvar) 2659–2667 (kalappali. 1–8).

Played by Mikael Riesebeck. Nicolaus was sent to Midgard by the Pope as a punishment for an incident with the Pope's sisters. He is picked on and threatened by Gammelman that he will be made a sacrificial victim. Cassandra is apparently his only defense, because she wants a Latin teacher.

When the Puukoholā Heiau was completed in 1791, Kamehameha invited Keōua to meet with him. Keōua may have been dispirited by his recent losses. He may have mutilated himself before landing so as to render himself an inappropriate sacrificial victim. As he stepped on shore, one of Kamehameha's chiefs threw a spear at him.

Sacer was a fundamental principle in Roman and Italic religions. In Oscan, related forms are sakoro, "sacred," and sakrim, "sacrificial victim". Oscan sakaraklum is cognate with Latin sacellum, a small shrine, as Oscan sakarater is with Latin sacratur, consecrare, "consecrated". The sacerdos is "one who performs a sacred action" or "renders a thing sacred", that is, a priest.

') (Lysistrata 142 and 1263), for ('sacrificial victim') (Histories book 5, chapter 77)., , , These spellings indicate that was pronounced as a dental fricative or a sibilant , the same change that occurred later in Koine. Greek spelling, however, does not have a letter for a labial or velar fricative, so it is impossible to tell whether also changed to .

Roman opinions differed on whose festival it was. Varro insists that the day was sacred to Jupiter, whose control of the weather governed the ripening of the grapes; but the sacrificial victim, a female lamb (agna), may be evidence that it once belonged to Venus alone.For associations of kind between Roman deities and their sacrificial victims, see Victima.

Hostia means more technically "sacrificial victim"; see host. Blood shed at a tomb implies that the killing amounted to a sacrifice, in appeasement for an ancestor's Manes. Human sacrifices at Rome were rare, but documented in historical times — "their savagery was closely connected with religion"Andrew Lintott, Violence in Republican Rome (Oxford University Press, 1999), p. 39ff online, for a fuller discussion.

He postponed the sacrifice for many years due to which he is afflicted with dropsy. Rohita, on Vasistha's advice, to propitiate Varuna, buys Ajigarta's son Sunahsepa (who is Visvamitra's grandnephew) as sacrificial victim in his stead. When about to be killed, Sunahsepa chants the varunamantra, taught to him by Visvamitra. Varuna appears, grants the boy his freedom and the king a cure from the disease.

Sharer and Traxler 2006, p. 752. In one ritual, the corpse would be skinned by assistant priests, except for the hands and feet, and the officiating priest would then dress himself in the skin of the sacrificial victim and perform a ritual dance symbolizing the rebirth of life. Archaeological investigations indicate that heart sacrifice was practised as early as the Classic period.Tiesler and Cucina 2006, p. 493.

Human sacrifice is depicted in Late Classic artwork and sometimes involved torture; sacrifice was generally via decapitation. At times the sacrificial victim was dressed as a deer. The intended sacrifice may have been publicly displayed and paraded before the act of sacrifice itself. Images of human sacrifice were often sculpted into the steps of Maya architecture and such stairways may have been the site of periodic sacrifice.

Splendora, Dead Tilt, p. 135 Allegorically, "The Blue Hotel," at the pinnacle of the short story form, may even be an autothanatography, the author's intentional exteriorization or objectification, in this case for the purpose of purgation, of his own impending death. Crane's "Swede" in that story can be taken, following current psychoanalytical theory, as a surrogative, sacrificial victim, ritually to be purged.Splendora, Dead Tilt, p.

This develops into a reflection on his work, time and society and leads to a declaration that he is creating a haven from the world, protected by spiritual power from temporal change. Reality and desire have become one. The king is an outlet for Cernuda himself.Harris: Luis Cernuda a study p 102 "El elegido" is an objective account of the choosing, preparation and killing of an Aztec sacrificial victim.

After the body was carried to the cemetery, a sacrifice was performed in the presence of the corpse. Until the time of Cicero, it was customary to offer a sow to Ceres, a sow also being a characteristic offering to chthonic deities. The sacrificial victim was then allotted for consumption among the participants. The portion for the deceased was put on a spit and cremated with the body.

The precatio was the formal addressing of the deity or deities in a ritual. The word is related by etymology to prex, "prayer" (plural preces), and usually translated as if synonymous. Pliny says that the slaughter of a sacrificial victim is ineffectual without precatio, the recitation of the prayer formula.Pliny, Natural History 28.11, as cited by Matthias Klinghardt, "Prayer Formularies for Public Recitation: Their Use and Function in Ancient Religion", Numen 46 (1999), p. 15.

In practice, however, the festival had strong popular and cult connections to Venus as patron goddess of ordinary, religiously "impure" wine (vinum spurcum). Some of the rites took place at her various temples. The sacrificial victim offered by Jupiter's priest, a female lamb (agna) may be evidence if not of Venus herself, then of an ancient, rustic Latin goddess very much like her.For associations of kind between Roman deities and their sacrificial victims, see Victima.

Alf Hiltebeitel, George Washington University professor of religion,See for Alf Hiltebeitel's profile. suggests that the Sanskrit name Iravan or Iravant is derived from Iḍā-vant, "one who possessed Iḍā". The French Indologist Madeleine Biardeau describes religious use of the word Iḍā as reference to an "oblatory substance consumed by the participants from which comes all fecundity of the sacrifice". Based on this definition, Biardeau concludes that Iravant means sacrificial victim in the Mahabharata.

Bede explains how each of the four Evangelists was represented by their own symbol: Matthew was the man, representing the human Christ; Mark was the lion, symbolising the triumphant Christ of the Resurrection; Luke was the calf, symbolising the sacrificial victim of the Crucifixion; and John was the eagle, symbolising Christ's second coming.The British Library Board, “The Lindisfarne Gospels Tour.” Accessed 13 March 2012. A collective term for the symbols of the four Evangelists is the Tetramorphs.

In this ceremony, old pottery was broken in all homes and all fires in the Aztec realm were put out. Then a new fire was drilled over the breast of a sacrificial victim and runners brought the new fire to the different calpolli communities where fire was redistributed to each home. The night without fire was associated with the fear that star demons, tzitzimime, might descend and devour the earth – ending the fifth period of the sun.

Some rituals involved the sacrifice being killed with bow and arrows. The sacrificial victim was stripped and painted blue and made to wear a peaked cap, in a similar manner to the preparation for heart sacrifice. The victim was bound to a stake during a ritual dance and blood was drawn from the genitals and smeared onto the image of the presiding deity. A white symbol was painted over the victim's heart, which served as a target for the archers.

The person nearest the altar appears to be pouring a libation from a jug. A small figure behind her, perhaps a slave, is leading a lamb, the sacrificial victim. An inscription in the Corinthian alphabet names two woman dedicators, Euthydika and Eucholis and states that the tablet, or the depicted offering, is dedicated to the nymphs. The second well- preserved tablet also has a written dedication to the nymphs and shows three partially overlapping female figures, perhaps the nymphs themselves.

The device is activated, erupting in a pillar of flame. At the same time numerous other devices are also activated, as Intergang attempts to destroy Gotham by fire. Montoya wears Charlie's mask for the first time, going after Bruno "Ugly" Mannheim as the Question, and finds Mannheim and Whisper A'Daire about to use Kate as a sacrificial victim. Montoya sets Whisper A'Daire on fire, but is about to be killed by Mannheim when Kate stabs him with the ceremonial knife and collapses in Montoya's arms.

The Tecpatl was in the middle of Aztec mythology, it is in the center of the Sun Stone, and it was instrumental in the ritual to bring out the heart of the sacrificial victim, which allowed light to reach the heart of the victim and therefore, was a mediator between life and death, between the divine realm and the human, between heaven, earth and the underworld. Since flint had the potential to make fire, it was considered an expression of celestial starlight on earth.

Maryann comes to Bon Temps looking for the now adult Sam, convinced that he is the sacrificial victim she needs to bring forth her god. Sam hires a waitress, Daphne Landry, who reveals herself to him as a fellow shifter. The two bond in their gift and begin a relationship until it's revealed that she's working for Mary-Ann, trying to lure him into a trap. Mary-Ann murders her through Eggs and Sam is the prime suspect, but he escapes prison by shifting into a fly.

The crew consistently failed to catch any rainwater and by 13 July, with no other source of fluid, they began to drink their own urine. It was probably on 20 July that Parker became ill through drinking seawater. Stephens was also unwell, possibly having experimented with seawater.. Falmouth in 1884. Drawing lots to choose a sacrificial victim who would die to feed the others was possibly first discussed on 16 or 17 July, and debate seems to have intensified on 21 July but without resolution.

In 1790, after escaping another attack, his party was caught in an eruption of Kilauea, and lost two thirds of his army to lava and left footprints in volcanic ash still visible today. He was killed in 1791 when Kamehameha invited him to the Puukoholā Heiau in Kohala. He was captured in what is sometimes called the Battle of Kawaihae, and Keōua's body offered to sanctify the new temple. He may have mutilated himself before landing so as to render himself an inappropriate sacrificial victim.

It contains four human skeletons, animal bones, jewelry, obsidian blades, and a wide variety of other offerings. Archeologists estimated that the burial occurred between 100 and 200 AD. Another tomb dedicated to The Great Goddess was discovered in 1998. It is dated to the fourth stage of construction. It contained a single human male sacrificial victim as well as a wolf, jaguar, puma, serpent, bird skeletons, and more than 400 other relics which include a large greenston and obsidian figurines, ceremonial knives, and spear points.

Randaccio became a central figure in D’Annunzio's hero mythology, as a martyr and sacrificial victim. The flag on which D’Annunzio had first rested his head and later wrapped his body was used to cover his coffin at his funeral; it was to become a key symbolic object during the Italian Regency of Carnaro and D’Annunzio later kept it at his home, Vittoriale degli Italiani. There are many streets and schools in Italy named after Randaccio. There is also a piazza Giovanni Randaccio in Rome.

When Andie is chosen as sacrificial victim she plans to escape. When Andie is tied up awaiting the dragon and busy retrieving picklocks from her hair to release herself, Sir George arrives to confront the dragon; who despite being an excellent fighter is unable to finish off the dragon. Perplexed by the events, Andie offers to help Sir George track the dragon to its lair and complete their job. When George and Andie find the dragon, they discover another problem, there are two dragons being guarded by a group of angry virgins.

According to legend, Bataille and the other members of Acéphale each agreed to be the sacrificial victim as an inauguration; none of them would agree to be the executioner. An indemnity was offered for an executioner, but none was found before the dissolution of Acéphale shortly before the war. The group also published an eponymous review of Nietzsche's philosophy which attempted to postulate what Derrida has called an "anti-sovereignty". Collaborators in these projects included André Masson, Pierre Klossowski, Roger Caillois, Jules Monnerot, Jean Rollin and Jean Wahl.

At the end of the Tlacaxipehualiztli festival, gladiator sacrifice (known as tlauauaniliztli) was carried out by five Aztec warriors; two jaguar warriors, two eagle warriors and a fifth, left-handed warrior. "Arrow sacrifice" was another method used by the worshippers of Xipe Totec. The sacrificial victim was bound spread-eagled to a wooden frame, he was then shot with many arrows so that his blood spilled onto the ground. The spilling of the victim's blood to the ground was symbolic of the desired abundant rainfall, with a hopeful result of plentiful crops.

Each was linked to an elaborate astrological system to cover every facet of life. On the fifth day after the birth of a boy, the Mayan astrologer-priests would cast his horoscope to see what his profession was to be: soldier, priest, civil servant or sacrificial victim. A 584-day Venus cycle was also maintained, which tracked the appearance and conjunctions of Venus. Venus was seen as a generally inauspicious and baleful influence, and Mayan rulers often planned the beginning of warfare to coincide with when Venus rose.

In Peruntevanar's narrative, just before the Mahabharata war, Duryodhana—the leader of the Kauravas and opponent of the Pandavas—learns from the Pandava's expert astrologer, Sahadeva, that the day of the new moon, indeed the very next day, would be the most auspicious time for a kalappali. Consequently, Duryodhana approaches and convinces Aravan to be the sacrificial victim for the kalappali. alt=A reddish bronze statue of a four-armed topless woman wearing a short pant sari, standing on a pedestal. She wears a flaming crown and various ornaments.

The name of the god Terminus was the Latin word for a boundary stone, and his worship as recorded in the late Republic and Empire centred on this stone, with which the god could be identified.Ovid, Fasti 2.639-684. Siculus Flaccus, a writer on land surveying, records the ritual by which the stone was sanctified: the bones, ashes, and blood of a sacrificial victim, along with crops, honeycombs, and wine, were placed into a hole at a point where estates converged, and the stone was driven in on top.Siculus Flaccus, De Condicionibus Agrorum 11.

Baldwin describes Rufus as 'the black corpse floating in the national psyche'; he and what he represents must be squarely faced if we are to find peace in ourselves and our society. In Nobody Knows My Name, Baldwin had written, 'The nation, the entire nation, has spent a hundred years avoiding the question of the place of the black man in it.' Rufus is that man, touched in one way or another by him, by his agony. Rufus is the Christ figure — the sacrificial victim — in this parable of Baldwin's 'gospel.

The Cherufe is an evil humanoid creature made of rock crystals and magma. It is said that Cherufe inhabit the magma pools found deep within Chilean volcanoes and are the source of earthquakes and volcanic eruptions. Cherufe are also said to be the source of "magicians' ardent stones" (meteorites and volcanic stones) that cause damage in volcanic regions. The only way to abate the Cherufe's appetite for destruction was to satiate the beast's taste for human flesh by throwing a sacrificial victim into the bowels of its volcanic home.

In the early Church, the faithful received the Eucharist in the form of consecrated bread and wine. Saint Maximus explains that in the Old Law the flesh of the sacrificial victim was shared with the people, but the blood of the sacrifice was merely poured out on the altar. Under the New Law, however, Jesus's blood was the drink shared by all of Christ's faithful. St. Justin Martyr, an early Church father of the 2nd century, speaks of the Eucharist as the same body and blood of Christ that was present in his incarnation.

The Vestals cared for the Lares and Penates of the state that were the equivalent of those enshrined in each home. Besides their own festival of Vestalia, they participated directly in the rites of Parilia, Parentalia and Fordicidia. Indirectly, they played a role in every official sacrifice; among their duties was the preparation of the mola salsa, the salted flour that was sprinkled on every sacrificial victim as part of its immolation.Ariadne Staples, From Good Goddess to Vestal Virgins: Sex and Category in Roman Religion (Routledge, 1998), pp. 154–155.

The primary evidence used to suggest this theory is the Dipolieia, which is an Athenian festival, in limited circulation, during which an ox was sacrificed. The protagonist of the ritual was a plough ox, which it had, at one point, been a crime to kill in Athens. According to his theory, the killer of the ox eased his conscience by suggesting that everybody should participate in the killing of the sacrificial victim. In the expansion of the Athenian state, numerous oxen were needed to feed the people at the banquets and were accompanied by state festivals.

Kourbania ( (sing.), (pl.); via Turkish Kurban; from the Arabic qurban "sacrificial victim"; compare Hebrew korban) refers to a practice of Christianized animal sacrifices in some parts of Greece. It usually involves the slaughter of lambs as "kourbania" offerings to certain saints. In antiquity the sacrifice was offered for health or following an accident or illness, as a votive offering promised to the Lord by the community, or by the relatives of the victim. Writing in 1979, Stella Georgoudi stated that the custom survived in "some villages of modern Greece" and was "slowly deteriorating and dying out".

The chilan would then remove his ritual attire and dress in the skin of the sacrificial victim before performing a ritual dance that symbolised the rebirth of life. If it was a notably courageous warrior who had been sacrificed, then the corpse would be cut into portions and parts would be eaten by attending warriors and other bystanders. The hands and feet were given to the chilan who, if they had belonged to a war captive, wore the bones as a trophy. Archaeological investigations indicate that heart sacrifice was practised as early as the Classic period.

The dancers then passed in front of the sacrificial victim, shooting arrows in turn at the target until the whole chest was filled with arrows. Sacrifice with bow and arrow is recorded as far back as the Classic Period (c. 250 – 900) and was depicted with graffiti upon the walls of Tikal Temple II. The Songs of Dzitbalche are a collection of Yucatec Maya poems written down in the mid-18th century; two poems deal with arrow sacrifice and they are believed to be copies of poems dating to the 15th century, during the Postclassic period.Edmonson 1982, p. 173.

James J Greene writes on the subject: "If one of the seminally powerful myths in the cultural memory of our past is Aeneas' rejection of his African queen in order to go on and found the Roman Empire, than it is surely significant that Shakespeare's ... depicts precisely and quite deliberately the opposite course of action from that celebrated by Virgil. For Antony... turned his back for the sake of his African queen on that same Roman state established by Aeneas". Antony even attempts to commit suicide for his love, falling short in the end. He is incapable of "occupying the... politically empowering place" of the female sacrificial victim.

Only one member, Dr. Fraser (Hemmings), is against this treatment as he believes that it will only result in losing her respect for them even if it was successful. Kate is brainwashed and initiated into the cult through a ceremony that involves her using fake metallic fangs to drink the blood of a sacrificial victim. Once home Kate acts as if she has seemingly forgotten all of what has happened, only for her to end up killing a woman in her apartment and drinking her blood. Once back at the compound Kate is still resistant to drinking blood and taking the lives of other humans.

Troilus escapes and runs to the sanctuary of the temple of Apollo where he is helped to take his armour off. Then, in "some of the most powerful and hair-raising" words ever written on Troilus' death,Boitani (1989: p.304). Wolf describes how Achilles enters the temple, caresses then half-throttles the terrified boy, who lies on the altar, before finally beheading him like a sacrificial victim. After his death, the Trojan council propose that Troilus be officially declared to have been twenty in the hope of avoiding the prophecy about him but Priam, in his grief, refuses as this would insult his dead son further.

Elektra teases her mother with little pieces of information about the right victim that must be slain, but she changes the conversation to her brother and why he is not allowed back. To Elektra's horror, Klytaemnestra says that he has become mad and keeps company with animals. She responds that this is not true and that all the gold that her mother has sent was not being used to support her son but to have him killed. Angered by this, Klytaemnestra goes off on an insane tirade, telling Elektra that she'll give the proper information for a rite and sacrificial victim if she were starved.

On 9 June 1895, during a Mass celebrating the feast of the Holy Trinity, Thérèse had a sudden inspiration that she must offer herself as a sacrificial victim to merciful love. At this time some nuns offered themselves as a victim to God's justice. In her cell she drew up an 'Act of Oblation' for herself and for Céline, and on 11 June, the two of them knelt before the miraculous Virgin and Thérèse read the document she had written and signed. In the evening of this life, I shall appear before You with empty hands, for I do not ask You Lord to count my works.

A great deal of reclamation work has been carried out, particularly during the 19th century, but a large-scale network of drainage channels is still required to keep the land from reverting to bog. In 1958 workers extracting peat discovered the severed head of what is believed to be a Romano-British Celt, possibly a sacrificial victim, in the eastern part of the bog near Worsley. Much of Chat Moss is now prime agricultural land, although farming in the area is in decline. A area of Chat Moss, notified as Astley and Bedford Mosses, was designated a Site of Special Scientific Interest in 1989.

Opferkopf Manuiotaa, currently at the Ethnological Museum of Berlin Tiki Makiʻi Tauʻa Pepe at Iʻipona Measuring high, and in diameter, the first tiki was a megalithic stone head representing an unknown ʻupoko heʻaka "sacrificial victim". Von den Steinen named it Opferkopf Manuiotaa ("Sacrificial Head Manuiotaa"), after the famous 18th-century Marquesan sculptor Manuiotaʻa from the Nakiʻi tribe, who is believed to have carved both statues and many other tikis on the site. The head bore totem motifs of quadrupeds and little stick figures representing the Marquesans etua (gods) tattooed on each side of its mouth. He was informed that the quadrupeds could depict either dogs, rats or pigs.

He goes on to claim that in becoming the "sacred ancestor", the voyage to the Moon becomes "a mystical quest" with science as its guiding religion. Drawing comparisons between this arc and the Prisoners of the Sun story, he drew symbolic links between the scientific centre and the Inca Temple of the Sun, but noted that here Calculus was the "high priest" rather than the sacrificial victim as he had been in the previous story. Moving on to discuss the Moon rocket in these stories, Apostolidès described it as a phallic object which penetrated the "virgin territory" of the Moon. At the same time, he described the rocket as a "maternal belly" in which the space explorers slept.

Studies on oxygen-isotope and strontium-isotope ratios within tooth enamel and bone were done by White and his team in order to determine possible locations of origin. Their work has revealed that the full skeleton was probably not originally from Teotihuacan, which could suggest that he was a sacrificial victim of war . Burial three is associated with structure five, and dates to approximately 300 A.D. In this chamber, there are a total of four people, who are all male. The first individual was thought to be about 20-24 years old, the second 18-20, the third 40-44, the fourth 13-15, all of whom were probably foreign to Teotihuacan.

The result was Petrushka, based the Russian folk tale featuring the titular character, a puppet, who falls in love with another, a ballerina. Though it failed to capture the immediate reception that The Firebird had following its premiere at Théâtre du Châtelet in June 1911, the production continued Stravinsky's success. It was Stravinsky's third ballet for Diaghilev, The Rite of Spring, that caused a sensation among critics, fellow composers, and concertgoers. Based on an original idea offered to Stravinsky by Nicholas Roerich, the production features a series of primitive rituals celebrating the advent of spring, after which a young girl is chosen as a sacrificial victim to the sun god Yarilo, and dances herself to death.

In particular, the man targeted by the three, (also to include the surgeon Sassaroli), an old man (played by Bernard Blier) who dreams about his youth, the four friends give him well-served setting up a scene similar to the wastelands of Hell. There is the old man and conducted with a subset of satanic ritual in which Sassaroli plays the priest and a prostitute is very young sacrificial victim, believes young again. In fact, the four friends pranksters and goliardic have painted the hair black man after he fell asleep. The next day the old man feels like reborn and starts to make a lot of exercises dangerous for a man of his age, dying of a heart attack in a short time.

American author Ernest Hemingway said of it in his 1932 non-fiction book Death in the Afternoon: "Bullfighting is the only art in which the artist is in danger of death and in which the degree of brilliance in the performance is left to the fighter's honor." Bullfighting is seen as a symbol of Spanish national culture. The bullfight is regarded as a demonstration of style, technique, and courage by its participants and as a demonstration of cruelty and cowardice by its critics. While there is usually no doubt about the outcome, the bull is not viewed by bullfighting supporters as a sacrificial victim — it is instead seen by the audience as a worthy adversary, deserving of respect in its own right.

Xiuhtecuhtli was celebrated often but especially at the end of every 52-year period. This was the time the 365-day solar and the 260-day sacred calendars ended on the same day and the Aztec celebrated the Binding of the Years with the New Fire Ceremony. In order to perform the ritual, priests marched in solemn procession up the Hill of the Star on a peninsula near Culhuacán to wait for the star Yohualtecuhtli (either Aldebaran in the Taurus constellation or the Pleiades as a whole) to get past its zenith. Having ascertained this, they would tear out the heart of a sacrificial victim and kindle a flame in a small wooden hearth they placed inside the hole left in his chest.

Dumézil argued that the October Horse preserved vestiges of a common Indo-European rite of kingship, evidenced also by the Vedic ashvamedha and the Irish inaugural sacrifice described by Giraldus Cambrensis as taking place in Ulster in the early medieval period.Georges Dumézil, Archaic Roman Religion (1970), pp. 224–228; in connection to the Regia, The Destiny of a King (University of Chicago Press, 1973, 1988; originally published 1971 in French), p. 120. Perhaps the most striking similarity between the Vedic ritual and the Roman is that the sacrificial victim was the right-hand horse of a chariot team,Robert Drews, The Coming of the Greeks: Indo-European Conquests in the Aegean and the Near East (Princeton University Press, 1988), p.

Their duties included ritual propitiations or thanksgivings as the Ambarvalia, the sacrifices done at the borders of Rome at the fifth mile of the Via Campana or Salaria (a place now on the hill Monte delle Piche at the Magliana Vecchia on the right bank of the Tiber). Before the sacrifice, the sacrificial victim was led three times around a grain field where a chorus of farmers and farm-servants danced and sang praises for Ceres and offered her libations of milk, honey and wine. Archaic traits of the rituals included the prohibition of the use of iron, the use of the olla terrea (a jar made of unbaked earth) and of the sacrificial burner of Dea Dia made of silver and adorned with grassy clods. Portrait of Lucius Verus as an Arval Brother (ca.

Although designed as a work for the stage, with specific passages accompanying characters and action, the music achieved equal if not greater recognition as a concert piece and is widely considered to be one of the most influential musical works of the 20th century. Stravinsky was a young, virtually unknown composer when Diaghilev recruited him to create works for the Ballets Russes. The Rite was the third such project, after the acclaimed Firebird (1910) and Petrushka (1911). The concept behind The Rite of Spring, developed by Roerich from Stravinsky's outline idea, is suggested by its subtitle, "Pictures of Pagan Russia in Two Parts"; the scenario depicts various primitive rituals celebrating the advent of spring, after which a young girl is chosen as a sacrificial victim and dances herself to death.

Apostolidès opined that despite being a "fussy and somewhat ridiculous character", through his scientific achievements Calculus grows to the "stature of a giant" in this arc, eclipsing Sir Francis Haddock (from The Secret of the Unicorn) as the series' "founding ancestor". He goes on to claim that in becoming the "sacred ancestor", the voyage to the Moon becomes "a mystical quest" with science as its guiding religion. Drawing comparisons between this arc and the Prisoners of the Sun story, he drew symbolic links between the scientific centre and the Inca Temple of the Sun, but noted that here Calculus was the "high priest" rather than the sacrificial victim as he had been in the previous story. Moving on to discuss the Moon rocket in these stories, Apostolidès described it as a phallic object which penetrated the "virgin territory" of the Moon.

Dio – or his epitomist – insists that Antinous died not through drowning, as Hadrian claimed, but as the emperor's willing sacrificial victim as part of a bid for immortality – though whose is not clear. In Rome itself he was also theos on two of three surviving inscriptions but was more closely associated with hero-cult, which allowed direct appeals for his intercession with "higher gods".Vout, 118-9, contra Price, 68, who does not regard Antinous as receiving full cult honours of apotheosis in Rome itself. Both agree that Antinous was unlikely to have had official parity with other imperial divi in Rome.Vout, 52–135, offers discussion on the nature, context and longevity of the Antinous cult, its function in Christian polemic against pagan cult, notably in Athanasius, and its capacity to fascinate – and sometimes mislead – the modern imagination.

There are many theories about the origin of the custom, what the ceremony means, and why it continues. One idea is that the parade was intended to ward off evil spirits - it can certainly ward off children, some of whom are terrified at the very sight of the Burryman, and avoid looking him in the eye. It has been suggested that he carries on a tradition thousands of years old; that he is a symbol of rebirth, regeneration and fertility (similar to the Green Man) that pre-dates almost all contemporary religions; that he is a "scapegoat" and may even originally have been a sacrificial victim. Similar ceremonies used to be held in other Scottish fishing communities, notably Buckie on the Moray Firth and Fraserburgh, to 'raise the herring' when there had been a poor fishing season.

Capturing prisoners after a successful battle also provided victims for sacrifice, presumably to propitiate whatever deity had promised victory in the first place, although there is no record of the Maya initiating conflicts solely for this purpose as was apparently the case with the Aztecs. Modern analysis of the ancient Maya art indicates a large number of representations of prisoners of war that are now understood to be sacrificial victims: "The analysis of the representations and sometimes of their context shows that the crossed-arms-on-the-chest gesture is associated with the concepts of submissiveness, captivity and death — in a word, sacrifice."Baudez & Matthews 1978 or 1979. Human sacrificial victim on a Maya vessel, 600–850 AD (Dallas Museum of Art) Mayanists believe that, like the Aztecs, the Maya performed child sacrifice in specific circumstances, most commonly as foundation dedications for temples and other structures.

Once at the summit the young victims would then be administered an intoxicating drink or other substance to either induce sleep or a stupor, ostensibly to let the final ritual go on smoothly. If the ceremony was carried out in a particularly cold place, they could die from hypothermia, in other cases death was provoked in a more violent manner, such is the case of the Aconcagua child, with a strong blow to the head, as well as that of the girl at Sara Sara and the young woman from the snowy Ampato, while the cause of death of the "Queen of the Hill" was a puncture wound in the right hemithorax, which entered through her back. While in some cases, as in Llullaillaco, the bodies were deposited in a burial chamber and covered with gravel, or, in the case of Cerro El Plomo, the sacrificial victim was wrapped in a complex funerary bundle of several pieces with a specific function and message,Abal, Clara (2001). Cerro Aconcagua: descripción y estudio del material textil.