Pásztor Emília (szerk.): Sámánizmus és természethit régen és ma - Bajai dolgozatok 23. (Baja, 2019)

Peter Toth: Rituális tevékenység Szlovákiában a neolitikum és rézkor idején

Ritual practices in the Neolithic and Eneolithic in Slovakia

a combination of human and animal offering in one feature. In the event of non-blood sacrifice, generally, food and drinks were offered. These ceremonies might have been held occasionally or repeatedly in agriculturally important periods (spring - sowing, autumn - harvest).

Mysteries of natural cycles were reflected in complicated rituals. During these occasions were made blood and non-blood sacrifices as requested by natural deities. It is assumed that the origins of Indo- European mythology, magic and religion root in the Neolithic. It was a period of birth and death of many gods. Shortly were probably formed notions of a female deity of Magna Mater type, goddess of the earth, mother-provider, and deity of fertility. In the Eneolithic sacred belief gradually develops into initial polytheism and a trinity of heaven, earth and underworld start to crystallize. Rituals to honor the natural deity of vegetative type might have repeated periodically. These ceremonies were probably performed such as during the rebirth of nature, and the beginning of agricultural work in spring. Moreover, they could have had orgiastic character. Astronomic observations of celestial bodies in rondels might have determined their exact date (Podborskÿ 1983, 83-88; 2006,131-169,179-180; Pavlű - Zápotocká 2007, 107; Jelinek 2010, 35). An integral part of these rituals and ceremonies were shamans18.

Modern eyes might perceive presented examples of ritual practices and sacred belief as obscure and cruel, but they were rooted deep inside the mind of a prehistoric man and reflected the notions and ideas about society and the outside world.

1 However, there are is some indication (broken off legs) this idol might be a part of the vessel and applied on its

rim (Pavuk 1981, 52).

2 Figurines without depicted gender might point to male statues (Podborskÿ 1983, 63).

3 Site Blato, where the upper part of the handle had a phallic modification (Vokolek - Zápotocky 1990, 44, 46). 4They dispose of a similar roof and wall design (slope construction, clay plaster covering of walls and roof frame;

Pavúk 2012a, 265).

5A noticeable drop of artifacts related to cult and religion was observed in this period in South-East Europe, as well (Bánffy 1999-2000, 189).

6 Because at the beginning of the Eneolithic in Tisza valley there are not known any human representations, it is more probable that these pendants might have been sun symbols (Siska 1968, 114).

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