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FIG. 12 in Hunting, husbandry, exchange and ritual: animal use and meaning at Moxviquil, Chiapas Mexico

FIG. 12. — Mollusca: A, B, Lysinoe ghiesbreghti Nyst, 1841; C, D, Pachychilus sp.; E, Dosinia sp. or Mercenaria mercenaria Linnaeus, 1758; F, Ostreidae shell fragment. Photographs: Elizabeth Paris. Scale bar: 4 cm.

FIG. 4. — A-I in Hunting, husbandry, exchange and ritual: animal use and meaning at Moxviquil, Chiapas Mexico

FIG. 4. — A-I, Canis lupus familiaris Linnaeus, 1758; J-L, Urocyon cinereoargenteus Schreber, 1775; M-X, Canis lupus familiaris Linnaeus, 1758; A, adult left mandible with PM2, PM3, PM4, M1; B, juvenile left mandible fragment with DPM2, with adult cusp visible below; C, D, two adult left mandibular PM3; E, juvenile right maxillary I3; F, G, two juvenile left mandibular M1; H, adult right maxilla with PM4, M1, M2; I, adult right maxillary PM4; J, adult right maxillary PM4; K, L, two adult left maxillary PM4; M, adult maxillary left canine with perforated root; N, O, standard juvenile right maxillary M1 with cusp mutation; P-R, standard juvenile left maxillary M1 with cusp mutation; S, miniature adult left maxillary M1 with cusp mutation; T, miniature adult right maxillary M1 with cusp mutation; U, miniature adult left maxillary M1 with cusp mutation; V, adult left maxillary PM2 and maxilla fragment; W, atlas; X, juvenile ribs, including a broken and healed rib (two left and four right fragments). Photographs: Elizabeth Paris. Scale bar: 4 cm.

FIG. 1 in Hunting, husbandry, exchange and ritual: animal use and meaning at Moxviquil, Chiapas Mexico

FIG. 1. — Map of the Maya culture area with, archaeological sites and, modern towns mentioned in the text. Drafted by Elizabeth Paris, from base map by Wikimedia Commons (commons.wikimedia.org). Abbreviations: CD, Central Depression; CP, Comitán Plateau; EH, Eastern Highlands; SL, Sierra Lacandona; SMC, Sierra Madre de Chiapas; WH, Western Highlands.

FIG. 3 in Hunting, husbandry, exchange and ritual: animal use and meaning at Moxviquil, Chiapas Mexico

FIG. 3. — Odocoileus virginianus Zimmermann, 1780 antler fragments from the monumental zone. Photographs: Elizabeth Paris. Scale bar: 4 cm.

FIG. 2 in Hunting, husbandry, exchange and ritual: animal use and meaning at Moxviquil, Chiapas Mexico

FIG. 2. — Map of Moxviquil, including the locations of the monumental zone, Operation 4, an outlying residential zone, and Operation 7, a funerary cave located on the hillslope below Operation 4. Drafted by Roberto López Bravo & Stephanie Reyes Ibelles, from topographic base map by INEGI (Mexico) and Moxviquil monumental zone map by Frans Blom digitally redrafted by Elizabeth Paris from the unpublished original on file at the Museo Na Bolom. Abbreviations: Op., operation; Str., structure.

opencc-by-4.0Sep 2018View details →

ERC Locus Ludi. Play and Games in Antiquity. Playing at the Festival. Aiora, a Swinging Ritual

Vicky Sabetai is Director of Research, Academy of Athens, and a reputed specialist of vase-painting and iconography, especially of rituals. Her talk: Playing at the Festival: Aiora, a Swinging Ritual was given at the International Conference, Play and Games in Antiquity. Definition, Transmission, Reception, September 17-19, 2018, Swiss Museum of Games. Movie/Music: <a href="https://www.edwanmusic.com/">https://www.edwanmusic.com/</a> More about: www.locusludi.ch

FIG. 2 in The skull on the hill. Anthropological and osteological investigation of contemporary horse skull ritual practices in central Mongolia (Arkhangai province)

FIG. 2. —, Distribution of the ovoos surveyed north of the Tamir River;, ovoos on which horse skulls were found;, winter encampments of the Bayantsagaan herders. Three linked figures, Sambuu's encampments (winter, spring, and summer)., Sambuu's ovoo, located just slightly higher than his winter encampment. Shaded area, summer encampments of the Bayantsagaan herders (data, C. Marchina, S. Lepetz & C. Salicis; map, S. Lepetz, based on the background map of the Musée d'Anthropologie préhistorique of Monaco, F. Burle).

FIG. 4. — A, B in The skull on the hill. Anthropological and osteological investigation of contemporary horse skull ritual practices in central Mongolia (Arkhangai province)

FIG. 4. — A, B, Skulls of three animals (one calf and two horses) placed in a tree; C, one horse skull taken down from the tree for the purposes of the picture, clearly showing a circular mark of ante-mortem stunning on the forehead.

FIG. 13 in The skull on the hill. Anthropological and osteological investigation of contemporary horse skull ritual practices in central Mongolia (Arkhangai province)

FIG. 13. — Number of horse skulls per age group (in years) and sex, on Sambuu's ovoo. While sex distribution is even, we can see that most of the slaughtered animals are either young (less than four years old) or old. The method used to determine the animals' age is based on the analysis of dental eruption and the degree of wear (Cornevin & Lesbre 1894; Lepetz 2013).

FIG. 6 in The skull on the hill. Anthropological and osteological investigation of contemporary horse skull ritual practices in central Mongolia (Arkhangai province)

FIG. 6. — Stones placed in the skull's cavities: A, skulls located west of the archaeological structure; B, stones inserted between the temporal cavity and the zygomatic arch.

FIG. 9 in The skull on the hill. Anthropological and osteological investigation of contemporary horse skull ritual practices in central Mongolia (Arkhangai province)

FIG. 9. — Repository of metallic items and various animal bones on the central mound of a khirigsuur.

opencc-by-4.0Feb 2022View details →

Database of Ritual and Alchemical Texts

Databse of Ritual and Alchemical Texts (DRAT) Version 1 (3 Feb. 2022) Includes ritual and alchemical recipes as well as “fixed ritual” also known as “applied texts” (e.g. amulets) that were written on various supports between 2000 BCE and 1100 CE. Version 1 contains 440 ritual and alchemical texts from Egypt dating from the Middle Kingdom to the last years of the Fatimid dynasty.   Metadata fields include: <ul> <li>Estimated date</li> <li>Estimated purpose</li> <li>Type of text support</li> <li>Paleographical notes</li> <li>Notes on context</li> </ul>   Sources: K. Preisendanz et al. (ed.), Papiry Graecae Magicae, 2nd ed., 2. vol., Stuttgart, 1973–4. J. F. Borghouts. 1978: Ancient Egyptian Magical Texts, Leiden. R. Halleux. 1981: Papyrus de Leyde, Papyrus de Stockholm, Fragments de recettes. Les alchimistes grecs 1, Paris. R. W. Daniel and F. Maltomini. 1990–92: Supplementum magicum, 2 vols, Opladen. H. D. Betz (ed.), The Greek Magical Papyri in Translation, Including the Demotic Spells, 2nd ed., The University of Chicago Press, 1992 M. W. Meyer and R. Smith. 1994: Ancient Christian Magic: Coptic Texts of Ritual Power, San Francisco. K. A. Worp, J. E. G. Whitehorne and R. W. Daniel (eds) 1995: Greek Papyri from Kellis, Volume 1, Oxford. W.-P. Funk, A. Alcock, and I Gardner (eds) 1999: Coptic documentary texts from Kellis, Volume 1, Oxford. V. H. Sederholm, V. H. 2006: Papyrus British Museum 10808 and Its Cultural and Religious Setting, Leiden.

FIG. 10 in Pigs and ritual-hunting among the highland Tau-Buhid in Mounts Iglit-Baco natural park, Philippines

FIG. 10. — Men from middle and highland regions waiting for the rain to pour down. The man on the left (wearing a shirt) may witness the process but cannot join directly in the activity because he is from the middle region (near Mount Iglit). As of this writing, only secluded highland communities may join in burning the sagrado (sacred place). Photo credits: C. A. Rosales.

FIG. 2 in Pigs and ritual-hunting among the highland Tau-Buhid in Mounts Iglit-Baco natural park, Philippines

FIG. 2. — Black swine believed to have turned feral near Mount Iglit (Buksol Mangibok for the Tau-Buhid). Photo credits: C. A. Rosales.

FIG. 8 in Pigs and ritual-hunting among the highland Tau-Buhid in Mounts Iglit-Baco natural park, Philippines

FIG. 8. — Author (upper left) in conversation with fufuama (grandfather, elder) Butodaol (wearing G-string,his back to the camera) through an interpreter (wearing colored shorts, middle), a few days before the safong (circular burning). The boy (lower left) is Butodaol's attendant, while the man on the upper right is a park ranger and one of the author's casual informants. Butodaol fears that the State might totally prohibit their hunting activities because of stricter law enforcement in the protected area. He could not imagine that younger generations might be forced to abandon the highlands to the lowlands, as is gradually happening now in fear of being apprehended by the law. Photo credits: C. A. Rosales.

FIG. 4 in Pigs and ritual-hunting among the highland Tau-Buhid in Mounts Iglit-Baco natural park, Philippines

FIG. 4. — Moon phases, sunrise, animal-forming spirits transformation, and casting of spells. Credits: C. A. Rosales.

FIG. 5 in Pigs and ritual-hunting among the highland Tau-Buhid in Mounts Iglit-Baco natural park, Philippines

FIG. 5. — Customary marker indicating distance and number of balatik (speartrapping) near the trail. Each arrow represents a spear-trap and its distance from the trail. When the arrow points a little upward, it means the trap is far from the trail. Photo credits: C. A. Rosales.

FIG. 6 in Pigs and ritual-hunting among the highland Tau-Buhid in Mounts Iglit-Baco natural park, Philippines

FIG. 6. — Sagrado (sacred place) at the foot of Mount Talafu, east (right) and west (left). Photo credits: C. A. Rosales.

FIG. 3 in Pigs and ritual-hunting among the highland Tau-Buhid in Mounts Iglit-Baco natural park, Philippines

FIG. 3. — Siganon (lowlanders) swine traders who supply pork in the local market and occasionally exchange pigs for swidden-grown rice with highlanders. Photo credits: C. A. Rosales.

FIG. 1. — This concrete bridge replaced a in Pigs and ritual-hunting among the highland Tau-Buhid in Mounts Iglit-Baco natural park, Philippines

FIG. 1. — This concrete bridge replaced a hanging bridge as part of the State modernization plan for the Mounts Iglit-Baco Natural Park. For many Tau-Buhid, the concrete bridge represents a denial of their legal and customary rights within and over the extent of their lands, and is a threat to the survival of their way of life. Through this bridge, State surveillance and control of highland activities intensified. Photo credits: C. A. Rosales.