Pásztor Emília (szerk.): Sámánizmus és természethit régen és ma - Bajai dolgozatok 23. (Baja, 2019)
Peter Toth: Rituális tevékenység Szlovákiában a neolitikum és rézkor idején
1 Ritual practices in the Neolithic and Eneolithic in Slovakia Conclusion Evaluation of ritual finds, and evidence of sacred belief from the Neolithic and Eneolithic pointed out that in the case of figurines their common trait is a preservation status. Their vast majority is found broken. Therefore it is not possible to reconstruct these artifacts as a whole. The breaking of figurines might be a result of their deliberate destruction through certain rituals during which only parts of statuettes were deposited in settlements. Some of their parts might have served for ceremonies outside the settlement (e.g., magical reclamation of soil; Vostrovská 2007-2008, 56). Representations of humans and animals in various forms are generally interpreted in connection with cult and religious belief associated with vegetative forces of nature. They could have belonged to shrines which were used by the whole community, or they might have been a part of home sanctums. It is not clear if human statues depict deities, mythical ancestors or their spirits or they are representations of real persons (Bánffy 1990-1991, 233-236; Podborskÿ 2006, 149-151). While depictions of women prevail during the Neolithic, female representations decrease in the Eneolithic and perception of the human body is more schematic and abstract. These are a reflection of new life circumstances where the use of animal traction force and unusual raw materials (e.g., copper) is expressed. All this created new labor specializations what significantly changed social relations. New ritual artifacts emerged (such as pseudokernoi, drinking sets, items related to ritual warfare), which emphasized the relationship with the past (cult of the ancestors) and orientation towards neighboring communities. All aspects of life were directed by social norms (Neustupnÿ 2008, 24-27). In order to win the favor of natural forces and first deities, the Neolithic and Eneolithic communities performed ceremonies with blood and non-blood sacrifices. These rituals were not chaotic but were conducted under strict rules, which repeated themselves in space and time. Human life was the ultimate sacrifice. Complete or incomplete skeletons of mostly women and children are found in settlement features. Human remains show traces of violence (e.g., mutilation, deadly blows, scalping, cannibalism) and even contact with fire. Animals were offered, as well. In this case prevail domestic species (cattle, goat/sheep, pig, dog). Sometimes appeared ^*********SSSSS******^ 45
