The Gedrosian and Animal Sacrifice

[karen]

When a sheep yeaned a lamb which had upon its head what looked like a tiara in form and colour, with testicles on either side of it, Alexander was filled with loathing at the portent, and had himself purified by the Babylonians, whom he was accustomed to take along with him for such purposes ..."

Plutarch, Life of Alexander, 57.3

Huh. I'd forgotten that part.

But it seems that Alexander wasn't horrified by the disfigurement per se, but what it might portend. In a culture which took such things as signs, I can see why.

Warmly,
Karen

[sikander]

Greetings,

"When a sheep yeaned a lamb which had upon its head what looked like a tiara in form and colour, with testicles on either side of it, Alexander was filled with loathing at the portent, and had himself purified by the Babylonians, whom he was accustomed to take along with him for such purposes ..."

Absolutely it would be a bad portent.. the colours of sacrificial animals, and their markings, were important considerations as well as the sacrifice itself.

Historically, many cultures had colour-specific animals that were bred or kept for sacrifice (for example, if I recall correctly, Thessaly and Rhodes both sacrificed white horses to Posiedon, elsewhere black horses were sacrificed to Demeter, etc?); in some, the sacrificial animals not only had to be free of illness or injury, but free of any markings that marred the selected colour. The pattern and shape of markings also mattered.

Unfortunately, animal sacrifice as religious ritual still exists today; the "rules" regarding colour, markings and unmarred animals still exist in some.

Regards,
Sikander

[Paralus]

Although plenty of barley days will have been visited upon Alexander and his companons, I rather suspect that in the less arduous course of events the high command and the king will have eaten far better than a stew of barley and garlic with the odd root tossed in. I'd suggest that - mountain crossings and the Gedrosian desert aside - this high brow group of gourmandisers will have often consumed their fair share (not to mention others') of libated lamb, stewed goat and pork - pickled or sober. It's a fair bet that the army too will have needed the occasional ingestion of this protein fix.

That said, it shouldn't surprise then that one morning's sacrificial lamb or piously butchered bird - misshapen lobes of liver aside - might become that evening's succulent souvlaki or drunken chicken.

Hmm, yes, that sounds an excellent idea for tonight's repast: souvlaki, salad and RSW Shiraz. Best go ring the local Greek butcher and get him to perform the sacrifice. I'll cop to the libations poured into the gulf of Paralus.

[ruthaki]

Sacrificing to the gods was a daily practice, like for devout people now, prayer is. And it didn't necessarily invovle an animal sacrifice. Those were usually for special times.
I understand that a black dog was the typical sacrifice for Hekate (before a war) and unblemished sheep for other special occasions. Also incense (remember Alexander being scolded by his Spartan uncle for being so extravagent with some rare and expensive incense (frankincense, I believe), and other things such as fruits and grains and even locks of hair. No doubt Philip sacrficied just as diligently too as it was the custom.

(In some of the healing shrines of Greece, the supplicants sacrificed an unblemished sheep and wrapped themselves in the skin, then slept, and their dreams would be interpreted by the priests in the morning. This was the practice at one of the healing shrines near Athens -- the name escapes me at the moment --).

In the case of the animal sacrifices (which wre very important) the innards were 'read' by the priests so if the animal was deformed or had wormy guts or some disease, that would of course be a very dire omen.) I researched quite a bit about the sacrifices for my novel, with the help of a couple of scholar friends who had studied these things and insisted I should try to get it right in my writing.

[marcus]

Huh. I'd forgotten that part.

But it seems that Alexander wasn't horrified by the disfigurement per se, but what it might portend. In a culture which took such things as signs, I can see why.

Warmly,
Karen

I agree - I'm sure that Alexander, as all others, would have been used to seeing slightly "off" anatomical details in sacrificial victims, and the passage definitely suggests to me that the "loathing" or whatever was for the portent. But it gets a bit blurred, because the reaction to the disfigurement is essentially the same as the reaction to the portent ... or something like that (I know what I mean, anyway ).

ATB

[amyntoros]

That said, it shouldn't surprise then that one morning's sacrificial lamb or piously butchered bird - misshapen lobes of liver aside - might become that evening's succulent souvlaki or drunken chicken.

The piety didn't end with the butchering though - how the animal was cooked was also part of the sacrificial ceremony.

Athenaeus Book XIV. 659 d – 660 a
It is, therefore, not to be wondered at if the ancient cooks were also versed in the ritual of sacrifice; for they presided, at any rate, over weddings and festival-sacrifices. Hence Menander in The Flatterers represents the cook who served the people at the festival of Aphrodite Pandemus on the fourth day of the month as saying, in these words: “A libation! You, there, follow me and give me the viscera. Where are your eyes? A libation! Come, my slave Sosias, a libation. Good. Now pour in. Let us pray to all the Olympians, gods and goddesses alike. Take the tongue. For this may they grant us safety, health, and blessings many, and, for us all, enjoyment of our present blessings. Be this our prayer.” And another cook says in Simonides: “How I singed that hog and cut up its meat in ritual fashion; for I understand that well.” Their skill is revealed in the Letter to Alexander from Olympias. Urging him to purchase from herself a cook versed in sacrificial rites, his mother says: “Buy Pelignas the cook from your mother. For he knows the manner in which all sacred rites of your ancestors are carried out, both the Argadistic and the Bacchic, and all the sacrifices that Olympias offers he knows. Do not neglect this, therefore, but buy him and send him to me with all speed.”

I suspect that in the Greek cities the consumption of all four-legged creatures was related to sacrificial victims. That seems to be the implication in The Cuisine of Sacrifice Among the Greeks anyway. I also recall reading that animals which were hunted were NOT eaten! Now, how much this applied to an army on the march I do not know, but before the Persian campaign began Alexander "entertained great numbers in person besides distributing to his entire force sacrificial animals and all else suitable for the festive occasion, and put his army in a fine humour." (Diodorus XVII.16.4) I think it's interesting (and relevant) that Diodorus doesn't say Alexander gave his men a great feast, but that he distributed sacrificial animals. Food for thought, anyway.

Umm, sorry about the pun ...

Best regards,

_____________
Amyntoros

PS. Have just recalled the occasions when Alexander's men were reduced to eating their horses or mules. Obviously this consumption had nothing to do with sacrifice, but this was not the norm.

[sikander]

Greetings,

Amyntoros said: " suspect that in the Greek cities the consumption of all four-legged creatures was related to sacrificial victims. That seems to be the implication in The Cuisine of Sacrifice Among the Greeks anyway. I also recall reading that animals which were hunted were NOT eaten! Now, how much this applied to an army on the march I do not know, but before the Persian campaign began Alexander "entertained great numbers in person besides distributing to his entire force sacrificial animals and all else suitable for the festive occasion, and put his army in a fine humour." (Diodorus XVII.16.4) I think it's interesting (and relevant) that Diodorus doesn't say Alexander gave his men a great feast, but that he distributed sacrificial animals. Food for thought, anyway."

The sacrfice of animals, and eating of same, is still practiced today.. we can look at some modern practices to begin to understand the ancient practices, from a religious perspective; the best example I can think of is Eid al Adha? In fact, many religions still practice animal sacrifice.. we are, in terms of relligion, still rooted in the ancient world even when we think we have left it behind..

Also, I was recently told that the South African Roman Catholic church is allowing- or discussing allowing- anumal sacrifice? Does anyone have information or verification on this? It sounds impossible.. well, one can hope it is impossible

Eating horses and mules is an admission that you are in trouble (laughing), since that was a primary transport animal and had more value as same rather than as a meal. But part of the perspective would be seeing the animal as a sacrifice *because8 its gifts werenot taken lightly, nor were the favours of the gods taken lightly.. rituals usually serve more than one purpose.

Regards,
Sikander

[Paralus]

The piety didn't end with the butchering though - how the animal was cooked was also part of the sacrificial ceremony.

Oh yes, absolutely. Rest assured though that eating - as far as the deity was concerned - ended with the bloodletting, smoke and inedible bits (bones, etc).

Always was intrigued at the gods' taste.

Just on which, you can't say I haven't tried mightily to alter your taste. All to no avail it would seem!

[smittysmitty]

Which makes one wonder, is their a difference between ritual and that of personal belief.

[amyntoros]

Which makes one wonder, is their a difference between ritual and that of personal belief.

Not sure if I properly understand the question, but I would say that ritual is a demonstration of personal belief. Someone may have his own personal ritual practices, but they are most evident in a cohesive group of like-minded individuals. For example, animal sacrifice was a ritual performed in ancient times by what we now call "pagans", while the sacrament of the Eucharist received by a congregation is a ritual practiced within the Christian church today.

Best regards,

[marcus]

Not sure if I properly understand the question, but I would say that ritual is a demonstration of personal belief. Someone may have his own personal ritual practices, but they are most evident in a cohesive group of like-minded individuals. For example, animal sacrifice was a ritual performed in ancient times by what we now call "pagans", while the sacrament of the Eucharist received by a congregation is a ritual practiced within the Christian church today.

Yes, I wasn't sure if I entirely understood the question, but I agree with your answer - one carries one's own belief; ritual is how that belief is 'practised'.

ATB

[smittysmitty]

As an example. Not necessarily a historical example but rather a what if!


Let us say that sheep were held sacred at the oracle of Siwa - and they were not used as sacrificial victims.

Let us also say, Alexander beleived him-self to be the son of Ammon.

Let us also say, sheep continued to be sacrificed by Alexander and his Macedonians.

Wouldn't this then make us sit back and ask, what was the meaning behind this particular ritual and how it relates to an 'individuals' beliefs,let alone those of a societies?


Not sure if I've expressed myself very well.

No matter, got to run

cheers!