ceremonial object

ceremonial object

 any object used in a ritual or a religious ceremony.

      Throughout the history of religions and cultures, objects used in cults, rituals, and sacred ceremonies have almost always been of both utilitarian and symbolic natures. Ceremonial and ritualistic objects have been utilized as a means for establishing or maintaining communication between the sacred (the transcendent, or supernatural, realm) and the profane (the realm of time, space, and cause and effect). On occasion, such objects have been used to compel the sacred (or divine) realm to act or react in a way that is favourable to the participants of the ceremonies or to the persons or activities with which such rituals (worship) are concerned, or to prevent the transcendent realm from harming or endangering them. These objects thus can be mediatory devices to contact the divine world, as, for example, the drums of shamans (shamanism) (religious personages with healing and psychic-transformation powers). Conversely, they can be mediatory devices used by a god or other supernatural being to relate to man in the profane realm. They may also be used to ensure that a chief (sacred kingship) or sovereign of a tribe or nation achieves, and is recognized to have, the status of divinity in cultic or community ceremonies. Of such a nature may be phallic cult statues bearing the name of a king associated with that of the Hindu (Hinduism) god Śiva, in areas under Indian influence (such as in ancient Vietnam, Cambodia, and Indonesia, where the lingam was worshipped under a double name: Indreśvara [Indra, king of the gods, plus Īśvara, Lord, a name of Śiva]), or the Buddhist (Buddhism) “body of glory” statues in Cambodia dating from the end of the 7th century. The religious dance masks of many societies (Southeast Asia), including those used in ancient Tibet (Tibetan Buddhism) and in Buddhist sects of Japan, may, to some extent, also belong to this class.

      Because such objects vary as much in nature as they do in form and material, they are difficult to evaluate. If limited strictly to religious practices, an inventory of ceremonial and ritualistic objects remains incomplete, because these objects have played significant roles on solemn secular occasions, such as consecrations, enthronements, and coronations, which may be closely linked to the divine order, as in Hindu-, Buddhist-, and Christian-influenced cultures.

Icons and symbols
      Constituting a most significant category of cult objects are representations of a deity. Though such representations are often depicted in the form of statues and images (icons (iconography)) of divine or sacred beings, they may also be either figurative or symbolic (religious symbolism and iconography), the meanings often being equivalent. In Tantrism (a Hindu and Buddhist esoteric, magical, and philosophical belief system centred on devotion to natural energy), for example, the sacred Sanskrit syllable Om—which is a transcendent word charged with cosmological (order-of-the-universe) symbolism—is identified with the feminine counterpart of the god. In its written form, particularly on Tibetan banners (s (thang-ka)), the word Om (often corresponding with the feminine counterpart—Tārā—of the patron of Tibet) is considered to be eminently sacred, even more so, in some instances, than an anthropomorphic (human-form) divine effigy.

      Statues and painted images occur most frequently in religious iconography, as noted above. These are often viewed as the permanent embodiments of the deities they represent, whether they are located in sacred places of religious communities, such as temples, shrines, or chapels, or on domestic altars, which contain statues or icons of the divinities of prosperity and fertility, mother goddesses, household gods, saints, relics, the tablet of the ancestors in ancient China, and other similar domestic cult objects. Many household cult objects are made from clay or terra-cotta and are sometimes multicoloured. The material of which major cult objects are composed is often explicitly defined and assumes a certain importance. If the statue is fashioned in wood, the choice of the wood (acacia, sandal, or any other) is symbolically important because it is considered auspicious. By the same token, the choice of stone is likewise important, depending on the region. If metal (metalwork) is chosen, it is one that is deemed precious (e.g., golden statues bring prosperity). In the case of bronze statues and other cult objects, the composition is carefully defined and often corresponds to alloys to which symbolic values are attached. In addition to a proper and distinct form and material, the technique of fabricating and the procedural patterns of composing such objects are controlled by traditional rules that have become established rituals in many religions—sophisticated, folk, and primitive. In the production of statues in human or animal form, the last procedure is often the “opening the eyes” (i.e., the painting of the eyes of a statue of a deity or inserting gold in them by an officiating priest during the installation of the statue [pratiṣṭhā] in the sanctuary, along with the reciting of appropriate prayers that make the statue “living” and “real”), particularly in Brahmanic (Brahmanism) India and Chinese-influenced areas (see also religious symbolism and iconography).

Religious dress and vestments
      The practice of wearing special garments for conducting rites, participating in worship, or even witnessing such ceremonies is very unevenly distributed, and the conceptions associated with this practice are highly varied and complex.

Instruments for worship and religious ceremonies
      The types and varieties of instruments used in worship and religious ceremonies are almost innumerable. The role they play in ritual occasions may be as containers and sacred furniture, as objects with properties necessary for worship, and as “mediatory” objects through which a magical or mystical connection is believed to be made between the human and divine worlds. There are also the materials used in bloody or nonbloody sacrifices (sacrifice).

Amulets (amulet) and talismans
      Amulets (charms) have been used for protection in all ages and in all types of human societies; they persist even today in industrial societies, in which they are mass-produced by the most modern methods (e.g., mustard seeds encased in plastic to be worn as necklaces (jewelry) reminding the wearer of Jesus' words about the growth of the Kingdom of Heaven). The purpose of most amulets is not so much religious as it is for protection (magic) against danger, sickness, and bad luck (e.g., the “mystical eye” of the ancient Egyptians or the “Hand of Fatima” of Muslims). The same is true of talismans (talisman), which offer the additional advantage of conferring supernatural power on other people, even on the deity, from a distance. Dancers' masks and jewels, such as earrings, bracelets, necklaces, and belts, may be classified with amulets. Such objects are individually worshipped in order to gain their goodwill among some Hindus in India and among the Pueblo and Navajo Indians of North America.

Types of sacred settings for ceremonial and ritualistic objects

Places of worship and sacrifice
      Throughout history there is evidence of worship at natural (nature worship) sites as well as at sites constructed for ritualistic purposes. In the protohistory and perhaps the prehistory (prehistoric religion) of most ancient civilizations, people venerated trees, stones, bodies of water, and other natural objects, which gradually became the objects of established cults and which often were included, in some form, as aspects of later official ritual. Initially, the objects of this frequently occurring process were sacred trees considered to be the habitats of spirits or gods, such as in Vedic, Brahmanic, and Buddhist India or pre-Islamic Arabia; sacred stones, such as fragments of meteorites, menhirs (upright stones), and rocks—for example, the Black Stone of Mecca in the Kaʿbah; flowing waters, natural lakes, and sacred and purifying rivers, such as the Ganges; crossroads and junctions, such as the tīrtha (river fords and, by extension, sacred spots) in India; and other such objects or places of nature. According to Hesiod, an 8th-century-BC Greek (Greek religion) writer, such objects of nature were venerated in the popular piety of the rustic people of Greece in his times.

  The association on the same site of four natural elements (mountain, tree, stone, and water) is supposed to constitute a sacred whole (a quarternity of perfection), a sacred landscape or “geography” similar to the world of the gods. Such sites, in many civilizations, were the initial points of departure for pilgrimages or for the establishment of places of worship. In some instances the natural sacred places were gradually adapted for religious use (e.g., the oracle at Delphi, in Greece), but in others the earlier natural sites were artificially recreated by using man-made symbolic equivalents. An artificial or natural hill, such as a barrow, mound, or acropolis (elevated citadel), often served as a base for the temple, but in many instances the temple itself has been an architectural representation of the mountain, as were the bamot (high place) (“high places,” usually constructed with stones) of the ancient Hebrews, the ziggurats (ziggurat) (tower temples) of the ancient Babylonians, and the pyramidal temples of Cambodia, Java, and pre-Columbian Mexico. A branchless tree has often been transformed into a cultic object: a sacrificial post, such as the Vedic (Vedic religion) yūpa; the central pole of a nomadic tent in Siberia and Central Asia, the yurt, or initiation hut; or a parasol shaft (chattrāvalī) in the Buddhist s (stupa) (reliquary buildings) and the Japanese and Chinese pagodas (pagoda). If represented in stone, the tree evolved into a column gnomon (a perpendicular shaft), such as the Buddhist lāṭ, the sacred pillar (matzeva) of the ancient Hebrews, or the obelisk of pre-Hellenistic Egypt (before the 4th century BC, especially from the 3rd millennium to the early 1st millennium BC). Stone, transformed into an altar, has been used either to support or seat the image or symbol of the deity, or to receive sacrifices, burnt offerings, plant offerings, or aromatic perfumes. water, because to it is generally ascribed a power that is purifying or even curative or miraculous, almost always plays an important role in or near sacred places. The whole assemblage of actual or symbolic mountains, trees, stone, and water is usually arranged architecturally within an enclosed space. An example of this arrangement is the typical Christian (Christianity) church, with its raised chancel (the mountain), the cross or crucifix (the tree), the altar (usually stone, but sometimes wood), and the baptismal font or tank (water).

 This widespread scheme is almost everywhere bound up with a cosmology (theory of the universe) that establishes a symbolic identity between the divine world and the temple. This identity holds true in all stages of culture; e.g., the sacred sites of the Algonquin, Sioux, and Blackfoot North American Indian tribes; the templum (temple) of the Etruscans in ancient Italy; the temple of Bel at Palmyra (in Syria); the Mithraic crypts centring on devotion to the Iranian god Mithra throughout the Roman Empire; the kiva (a circular, partly underground ceremonial room) of the Pueblo villages; the Temple of Heaven at Peking and that at Hue (Vietnam); the Buddhist stūpa; and Brahmanic, Buddhist, and Mexican mountain temples. The cosmic character of the Israelite king Solomon's Temple, of the 10th century BC, constructed on Mount Moriah in Jerusalem (Jerusalem, Temple of), was not given such an interpretation, however, until Hellenistic times (3rd century BC–3rd century AD), as in the writings of Philo of Alexandria and Josephus. That of the Muslim mosques is very subdued, although the Kaʿbah of Mecca, which contains the black stone, is believed by Muslims to be the centre of the cosmos. The cosmological scheme has been applied to Christian basilicas and churches—with square floor plans, an overarching dome, and symbolic ornamentation—from as far back as the 6th and 7th centuries.

Sacred furniture and related objects
      Whatever its size and form, a sacred area is usually delimited by an enclosure (sanctuary), such as a simple fence around sacred trees or Buddhist stūpas or high walls with immense gates around temples. The sacred space may comprise multiple enclosures, such as that of huge sacred structures—such as the temple of Śrīraṅgam (Srirangam) in southeastern India, which has seven concentric enclosures. The dominant idea in delimiting the holy place is to protect the sacred element and its mystery. Access to the sanctuary is often hidden by grills or screens: the veil of the Jewish Temple in ancient Jerusalem, which separated the holy area (or hekhal) from the Holy of Holies (or devir); or the Eastern Orthodox (Eastern Orthodoxy) ikonostasis (image screen), which hides the chancel from the view of the faithful except on certain ritual occasions when it is opened to them. Hindu sanctuaries also are concealed by hangings. In Roman Catholic (Roman Catholicism), Lutheran, and Anglican churches, the chancel has usually been separated from the nave by a railing, before which the faithful kneel to receive the eucharistic (communion) meal.

      In Indo-European civilizations the essential element of the sacred furniture is the altar, the site of which varies according to the cult and period under consideration. Tables for sacrifice, burnt offerings, and offerings of plants or perfume have sometimes been placed outside the temple, as at the Temple of Solomon in Jerusalem and in temples of ancient Egypt. In early Christian cults, a single altar was placed in the chancel. Later, about the 6th century, the number of altars was increased, with one in each chapel of the larger church building.

      The most sacred furnishings of temples are those most closely related to altars, such as the Jewish (Judaism) ark of the Law, or aron ha-qodesh, in the synagogues, which is made in the image of Moses' ark of the Covenant, and the Tabernacle (the receptacle containing the consecrated bread and wine) of Roman Catholic and Eastern Orthodox churches. The ark, which is portable, is a kind of chest (aron) with a cover (kapporet), and the tabernacle, made of wood, metal, or stone, is a locked chest. On the fire altars of Zoroastrianism (a religion founded by the Iranian prophet Zoroaster in the 7th century BC) is a sacred metal urn (ātash-dān), containing the eternal fire, ashes, and aromatic substances.

      When temples or other major sanctuaries are also places for assembly and common prayer, as, for example, Muslim mosques and Catholic and Protestant churches, pulpits are provided. They may be integral parts of the masonry, of the anterior screen of the chancel—as are ambos (raised platforms), or wooden furnishings fixed to the walls, like the formerly mobile minbar (domed boxes in mosques). In Manichaeism (a dualistic religion founded by the Persian prophet Mani in the 3rd century AD), the Bēma Feast was centred on the exaltation of a reconstructed pulpit (Bēma), which symbolically represented the rostrum from which Mani spread his teachings. Another important element of sacred furniture is the lectern, on which is placed one or more sacred books (from which one of the officiants reads aloud) or a collection of hymns and religious chants intoned by a cantor in monasteries or other religious structures.

      Permanent lighting is also required in certain cults. This has encouraged the creation of supports or vessels for inflammable materials, the most characteristic of which are the seven-branched candelabrum (menorah) of the Jerusalem Temple, the Easter candle holder of Roman Catholicism, the sanctuary lights of Roman Catholicism that signal the presence of the Eucharist in the tabernacle, lights suspended before icons in Orthodox rituals, glass or perforated-metal lamps in mosques, and spherical lanterns adorned with an eye, which represents the universal monad (one), of Vietnamese Cao Daism (Cao Dai) (a syncretistic religion combining Confucianism, Taoism, Roman Catholicism, and Buddhism).

Protective devices and markers of sacredness
      Other objects, such as fans, flyswatters, parasols, and standards—analogous to the symbols of royalty (armorial ensign)—often complete the permanent furnishings of sacred places. In addition to their utilitarian role, they are endowed with a sacred character; fans used in Brahmanic and Buddhist cults may be compared to the flabella (“fans”) in the Roman Catholic and Orthodox churches. They are waved before the iconostasis during the Eucharist in the divine liturgy of the Eastern Orthodox Church, and they also are placed on either side of the papal chair in solemn processions. The parasol, or umbrella, is generally a symbol of the vault of heaven, as in India and China; the domes of stūpas are often surmounted by parasols (chattras). In its symbolic and protective role the umbrella can be compared to the baldachin (canopy) in many of its forms. Whether it covers the altar, the statue or symbol of a deity, or even the imperial throne—as in Zoroastrian Iran during the Sāsānian period (3rd–7th centuries) and Orthodox Byzantium (during the 4th–15th centuries)—the baldachin's (baldachin) celestial symbolic ornamentation is generally explicit, and its cosmic character is apparent. The standard (dhvaja), in the Brahmanic cults, takes on the appearance of a high column (dhvaja-stambha) erected in front of temples; it is surmounted by a divine effigy, most often that of the sacred steed, or vāhana, of the god. Simultaneously a signal (because of its height) and a protective device, it first receives the homage of pilgrims. The poles adorned with flags erected before the pylons of the temples of ancient Egypt (Egyptian religion) may also have had such a double character.

Forms of ceremonial and ritualistic objects according to their functions

Summoning, mediating, and expelling devices
      In the form of magic or sacred words, singing, and music, sound plays or has played an important role in the worship of most religions. The same is true of light and of aromatic substances, such as oils, perfumes, and incense. The importance of these elements has brought about the creation or adoption of specific objects with functions that often serve converging purposes in worship. In most cases they are used to draw the attention of the deity, to establish a connection with it, and to exorcise forces that are evil or harmful to the god and to men. Because of the need to attract the deity's attention, the sound-producing instruments (musical instrument) are usually percussive or shrill, rather than melodic, and drums, gongs, cymbals, bells, conchs, and sistrums (timbrels, or rattles) are the most common forms.

Sound devices
 Summoning devices are played either alone, as objects to accompany prayers or litanies, as in Tantric Buddhism, or as instruments in a temple orchestra. Their size and form and the materials used to make them vary according to locale. Generally viewed as sacred, they are often worshipped, as in West Africa, Malaysia, and Burma, and partake of divine attributes, as in Brahmanism, Mahāyāna (Greater Vehicle, or northern) Buddhism, and Tantrism. Drums (drum) vary greatly in both size and form. The two-skinned ḍamaru (drum) of Śaivism (devotion to the Hindu god Śiva) and Tantrism, believed to be effective in communicating with the divine world, is shaped like an hourglass and fitted with two pellets that hang from cords and that strike the skins when the drum is twirled. Gongs (gong) usually are suspended metallic disks, with or without a central protuberance. The gongs of ancient and contemporary China, however, are of varied form, with cutout designs, and may be made of resonant stone or of jade. Cymbals (cymbal) are very widespread and were used in the Hellenistic (Hellenistic religion) mystery (salvatory) religions, such as those of Dionysus (a god of wine) and the Eleusinian mysteries (centred on devotion to Demeter, a seasonal-renewal goddess). They were the only instruments played in the Temple of Jerusalem, where they were known as metziltayim or tzeltzelim. The sistrum, used in pre-Hellenistic Egypt in the worship of the goddesses Isis and Hathor and in Rome and Phoenicia, as well as among the Hebrews, is composed of a handle and frame with transverse metal rods and mobile disks. Producing a sharp ringing sound, it was regarded as particularly sacred and was carried to the temple by women of high rank. There are countless types of bells (bell); the Indian ghaṇṭā, or Tibetan dril-bu, a metal handbell with a handle shaken during prayers in order to attract beneficent spirits and to frighten away evil ones, is used particularly during Brahmanic and Mahāyāna Buddhist ceremonies.

      In this category of objects, the shaman's drum of the Buryat, Sakha (Yakut), Altaic Turks, and Eskimo is composed of a skin stretched over a circular or oval frame provided with a handle; it is struck with a curved beater. It plays the same magical role as the ghaṇṭā, but it also serves as a mode of ascending to the realm of the sacred for the shaman. The bull-roarer—a flat, elongated piece of wood, ivory, reindeer antler, or other material—used in primitive religions of Australia, equatorial Africa, western North America, Colombia, Brazil, and Sumatra, and the similar rhombos of the Hellenistic mystery religions, was propelled and whirled by a thin strap. Its humming sound and trajectory gave it the dual character of a summons to the divine world and a link with the celestial regions.

Lighting (light) devices
      In comparison with sound, which in worship usually presents a coercive character, lighting and fire, whether permanent or occasional, generally signify a sacred or spiritual presence, an offering, prayer, intercession, or purification. They are often viewed as sacred or even of divine origin, if not directly identified with the deity, as in the Zoroastrian fire altars. Their supports and containers can be made of either durable or perishable materials, depending on the ritual or ceremonial requirements. Torches have been used throughout history: in ancient Assyria and Babylonia they were used to carry a newly consecrated fire from torch to torch throughout the city three times a month; in ancient Rome they were sometimes placed in a hollow clay or metal shaft; and in the ancient Hebraic religion a lamp (ner) filled with sacred oil was used in the worship of the god Yahweh. In the Roman Catholic Church, from about the 10th century on, wax candles have been used, with bronze or copper candle holders—the forms of which changed according to style. Two of them were placed on the altar for the mass, and two others were carried by acolytes (light bearers). The Easter (Paschal) candle, made of beeswax around a wood core, had a candle holder appropriate to its size. At Westminster, in England, during the 14th century, a candela rotunda (“round candle”) was the centre of a “festival of lights” during the feast of the purification of the Virgin Mary (February 2), also called Candlemas Day.

      Festivals of lights have been and still are common throughout the world, especially among the Jews, who celebrate Hanukkah, the Feast of Dedication of the Temple. In India and in Indian-influenced countries (particularly Thailand), the festival of lights (Dīpāvālī or Dīvālī (Diwali)) is celebrated by the Vaiṣṇava (Vaishnavism) Hindus (devotees of the god Vishnu [Viṣṇu]) in October–November, at the end of the monsoon season. It is practiced on other religious occasions by the Jaina (Jainism) (followers of the Indian reformer Mahāvīra, of the 6th century BC), Thais (Thailand), and Tibetans (Tibetan Buddhism), who celebrate it in December. The lamps, which are lit everywhere (e.g., in temples, in houses, and at crossroads), are also set afloat on streams, rivers, and lakes. Some lamps are made of glass—like the votive lights of Roman Catholicism—with a wick dipped in a vegetable oil, usually coconut; some are made of clay; and others are made of rice paste with a central hollow filled with ritual clarified butter, or ghee (ghī), or are cut out of a plant stalk in the shape of a bark or raft. The Jaina use earthen saucers containing either wicks immersed in coconut oil or pieces of lighted camphor. Another form of this festival was known in Thailand, where three earthen pots, containing rice, seeds, beans, and an oil-soaked wick, were placed at the top of three poles opposite the temple entrance, and the fire was kept burning for three days.

      The “cordons of light” placed around the sacred places of Buddhism during great festivals, such as at Bodh Gayā (Bodh Gaya), in India, for the Buddhajayantī (the commemoration of the Buddha's 2,500th birthday) in 1958, are composed of thousands of small brass lamps in the form of footed cups filled with ghee, in which a cotton wick is soaked.

incense and other smoke devices
      The use of incense or the fumes of aromatic substances is especially widespread in the great religions of the world and has many symbolic meanings. It may signify purification, symbolize prayer (as among the Hebrews), or be an offering that rises to the celestial or sacred realm. Bronze (bronze work) incense burners were cast very early, as exemplified by those from the Chou (Zhou dynasty) period (c. 1111–255 BC). Their forms were often inspired by cosmological themes. In early Taoist ritual the fumes and odours of incense burners produced a mystic exaltation and contributed to well-being. Under the T'ang dynasty (Tang dynasty) (AD 618–907), perforated golden vessels with handles were carried in the hand to accompany a votive offering. In Japan the censer (kōdan)—a vessel with a perforated cover and carried by chains—was used in Buddhist and Shintō rituals. In pre-Hellenistic Egypt and among ancient Jews, incense was burned in golden bowls, which sometimes had handles, and in cauldrons placed on or beside the altar or outside the temple. In pre-Columbian Mexico and Peru, incense burners were made of terra-cotta and sometimes of gold. Censers (thurible) of precious metal provided with chains for hanging have been used since the 4th century in Christian churches, and the rite of swinging the censer is practiced in many rituals, both Christian and others.

Expelling and other protective devices
      Several of the objects already described serve as protection against evil or demonic spirits. Of such a nature are the ghaṇṭā and dril-bu, the shaman's drum, the lamps of the Indian Dīpāvālī, and the burning of incense, which has also been practiced in ancient Greece, pre-Columbian America, Morocco, and many other regions. The possession of a large number of the same form of a protective object often is believed to be effective; this is the reason for the large number of bells (ghaṇṭāmālā) suspended on lattices on the handrail of the balustrade (vedikā) around the stūpas of ancient India; even today, small bells are hung from the roofs of Buddhist pagodas in Sino-Japanese regions. Like the small bells seen on the roofs of Romanian country dwellings until the beginning of the 20th century, these bells have a clapper provided with a feather or plaquette that enables the wind to ring them continually. Perhaps the most effective protective object, however, is the “diamond thunderbolt” (Sanskrit vajra; Tibetan rdo-rje) of Mahāyāna Buddhism, Tantrism, and Lamaism (a Tibetan form of Buddhism and folk religion). Well-known in early Buddhism as an instrument held in the hand, the vajra is handled in the middle and has, at one or both ends, four curved points that meet at the tips. Of varying size, they are usually made of gilded or ungilded bronze. The Tantric vajra is also associated with the ghaṇṭā (vajra-ghaṇṭā), for which it forms a handle. A symbol of the indestructible force of religion, it is believed to be able to drive away all manifestations of evil. Although they are perishable, gunshots and firecrackers are viewed as protective and expelling devices, as in China and Cambodia (where soldiers, in the early 1970s, fired ammunition at a lunar eclipse to drive away the dragon they believed was devouring the moon).

Representational objects
      In many religions, the god or divine order is represented among men by objects, which may be regarded simply as the god's material form on earth or may be totally identified with the god and endowed with his powers. In pre-Hellenistic Egypt the god was believed to be present in his statue (sculpture), and elsewhere the statue frequently was believed to contain the god.

 Statues of human or animal (animal worship) figures are the most explicit of the objects representing the divine order. In most iconic (image-using) religions the gods are generally anthropomorphic, half man, half animal (as in Egypt and India) or often entirely animal. In most cases the statues conform to an ideal physical type that is symbolic and conventional. The formulation of the ideal is governed by precise aesthetic and iconometric (ritual image proportion) rules, as well as by iconographic (image-representation) requirements, as in Egypt, Greece, and India. All such standards and requirements guarantee conformity to the divine model and, therefore, the effective presence of the god in his statue. Typical in this regard are the sculptured animals of the Hindu pantheon, such as elephants, lions, horses, bulls, and birds, which—erected at sacred places in India and other Hindu-influenced countries—serve as ever-ready sacred mounts (vāhana) for the journeys of the corresponding gods.

      The masks (mask) representing beneficent and maleficent sacred or holy forces in religious dances—particularly in Buddhist monasteries of Nepal, Tibet, and Japan and in the majority of primitive societies—constitute another category of sacred representational objects. They are usually worshipped just as statues are worshipped.

      Certain customs incorporating representational figures have been widespread since prehistoric times and appear to be more related to magic than to religion. One example of this type of practice is a custom observed in primitive or prehistoric societies—the incorporation of a skull in an anthropomorphic statue in order to emphasize its divine, sacred, or magical character. To some extent, a similar use of a skull, human bones, a mummified corpse, or a skeleton appears in Christian churches in the veneration of relics.

Plants (plant) and plant representations
      In all civilizations, plants and trees (tree) have been viewed as sacred. Generally, the tree is either a god's habitat or the god himself and is worshipped. Such was the case, for example, in early Indian Buddhism. Trees may also be associated with the divine order because of some incident and subsequently venerated, as was the bodhi tree, under which the Buddha received his Enlightenment. Fences or even open-air temples, the form adopted for the early Bodh Gayā Buddhist temples, are built around such trees. Innumerable cases of sacred or divine trees and their painted or sculptured representations are found throughout written religious tradition and in the ethnological data. The branches of trees such as the palm, olive, and laurel are often associated with the gods; such branches may crown the god or be included among his attributes. Many are used in worship, as are the branches of the bilva (wood-apple tree) among the adepts of Śiva, and the tulasī (basil), symbol of Lakṣmī (Hindu goddess of prosperity and Vishnu's wife) and sacred plant of the Vaiṣṇavites.

      As symbols of life and immortality, plants such as the vine of the Greco-Roman and the Christian world and the haoma (a trance-inducing or intoxicating plant) of pre-Islamic Iran are planted near tombs or represented on funerary steles, tombstones, and sarcophagi. Two similar and related rites involving plants, the haoma, noted in the Avesta (ancient Zoroastrian scriptures), and the soma, noted in the Vedas (ancient Hindu scriptures), pertain to the ritual production of exalted beverages presumed to confer immortality. The ritualistic objects for this ceremony included a stone-slab (stupa) altar, a basin for water, a small pot and a larger one for pouring the water, a mortar and pestle for grinding the plants, a cup into which the juice drips and a filter or strainer for decanting it, and cups for consuming the beverage obtained. In many sacrifices, branches or leaves of sacred plants, such as the kuśa plant (a sacred grass used as fodder) of the Vedic sacrifice and the Brahmanic pūjā (ritual), are used in rituals such as the Zoroastrian sprinkling (bareshnum), or Great Purification, rite, in which the notion of fertility and prosperity is combined with their sacred characters (see purification rite).

Other representational objects
      The staves of martial banners or standards are often surmounted by the figure of a god, which is frequently in its animal form. Such effigies, used by the Indo-Iranians, the Romans, the Germanic tribes, the Celts, and other ancient peoples, were probably meant to ensure the presence of the god among the armies. From the 4th century on, Byzantine armies placed the labarum (a cross bearing the Greek letters XP, signifying Christ) on their standards. Shields, such as the Greek gorgonōtos (“gorgon-headed”), were also often decorated with sacred figures, emblems, and symbolic themes, particularly in post-Gupta (4th-century) India, as seen in the 6th-century findings from the frescoes of Ajantā. In the Mycenaean civilization (15th–12th centuries BC) of ancient Greece, shields were worshipped in front of the temple, and at Knossos (in Crete) votive offerings were made of clay and ivory in the form of shields. The famous ancilia (“figure of eight” shields) of Rome were kept by the Fratres Arvales (Arval Brothers) (a college of priests) and used by the Salii (Leapers), or warrior-priests, for their semiannual dances (in March and October) honouring the god Mars.

Relics (relic)
      Relics of saints, founders of religions, and other religious personages, which are often objects of worship or veneration, generally consist of all or part of the skeleton (such as the skull, hand, finger, foot, or tooth), a piece or lock of hair, a fingernail, or garments or fragments of clothing. Such veneration is nearly universal, as is the production of reliquaries, or shrines that contain relics. The size, form, and materials of reliquaries vary greatly and often depend on the nature of the relic being exhibited. They may be fixed but are generally portable so that they can be carried in processions or on pilgrimages. Wood, bone, ivory, quartz, glass, semiprecious stones, and metals such as gold, silver, bronze, and copper are frequently used materials, and chasing (embossing), enamelwork, and precious stones often ornament reliquaries. They vary considerably in form; like the Tibetan reliquaries, or ga'u, they may be constructed on a small scale to look like churches, chapels, towers, stūpas, or sarcophagi, but sometimes they assume the form of the relic, such as in the form of anthropomorphic statues, busts, hands, feet, and other forms. Occasionally, as in Tantrism and Tibetan Lamaism, the bones of holy persons are used to make ritual musical instruments—flutes, horns (rkang-gling), and drums (ḍamaru)—or objects such as the ritual scoop made of a skull cup (thodkhrag) and a long iron handle encrusted with silver.

      In many Asian regions, however, human relics are replaced by copies of sacred texts introduced into statues of bronze, as in Tibet and Yunnan (China), or of stucco, as in Afghanistan (Haḍḍa, an archeological site near Jālālābād excavated since 1928) in about the 4th–6th centuries.

Other ritual objects
Objects used in prayer and meditation
      In many religions the practice of prayer requires the use of certain objects, among which rosaries (rosary) (strings of beads) and chaplets (circular strings of beads) occupy an important place in the popular piety of various religions. They are widespread in Hinduism, Buddhism, Islam, Roman Catholicism, Eastern Orthodoxy, and Judaism, although they are not found in Shintō. Brahmanic and Buddhist rosaries have 108 beads, made of tulasī, or basil (in Vaiṣṇavism), of lotus seeds or small bones (in Śaivism), or of small disks of human bone (in Lamaism). In China, rosaries are composed of coloured beads. Elsewhere, their number varies; the rosary of Japanese Buddhism has 112 wooden beads, that of Islam has 99 amber beads, and that of the Christian world—and of the well-to-do Jaina—has 150 beads made of various materials, such as wood, pearl, mother-of-pearl, precious or semiprecious stones, gold, and silver. The beads of Brahmanic and Buddhist rosaries are usually strung continuously, except in Japan, where cords—which may or may not have beads on them—are tied to the principal cord in several combinations. The Christian rosary is divided into “decades” (tens) with intercalations, and in many cases the rosary has a “head” composed of a larger bead, several other beads, and a Christian cross.

 There are several other objects pertaining to prayer—in addition to the rosary, which is principally a mnemotechnic (memory-technique) device. One example is the Lamaist prayer wheel ('khor-lo), which varies widely in size. It is a cylinder, generally of chased metal, rotating on an axis and containing prayers inscribed on strips of paper, fabric, or parchment. Weighted by two balls suspended externally on small cords, the prayer wheels are set in motion when a hand rotates a handle extending from the axis or when the prayer wheels are aligned along a common axis. Some are driven by hydraulic power and others even by electrical power. There is some evidence of the use of prayer wheels among other peoples, such as the Japanese, the ancient Celts and Bretons, the ancient Greeks, and the ancient Egyptians. The idea of permanent prayer through the agency of objects is found in the candles lit in churches, in the perpetually burning lamps (chōmyōtō) of Buddhist Japan, and in Tibetan prayer flags, with sacred formulas painted on them, which wave in the wind around temples, houses, and villages. The phylacteries (tefillin (phylactery)) worn by traditional Jews during weekday morning prayers consist of two leather cases bound by leather straps to the forehead and left forearm; they contain parchment citations from the Pentateuch enjoining this as a reminder of God's commandments. An amuletic function has been attributed to them, but this is disputed. Among protective objects associated with prayer are Muslim prayer rugs (prayer rug), the rectangular shape of which symbolizes the sacred area of the mosque, and the fringe-trimmed prayer shawl ( ṭallit) worn by devout Jews during synagogue services.

      Related to prayer and meditation are sacred and magical diagrams. Typical examples are the s (yantra) (two- or three-dimensional meditation apparatus, often geometric or anthropomorphic in form) and s (mandala) (symbols of the cosmos in the form of circles, squares, or rectangles) of Brahmanism, Tantric Buddhism, and Lamaism and found in India, Nepal, Tibet, China, Korea, and Japan. Derived from sacred syllables (mantras) or from geometric designs endowed with mystical and cosmological symbolism, they are executed on sand, on the ground with coloured powders, and on durable materials. They may be made on stones, engraved on plates of copper, silver, or some other metal, or drawn and painted on skins, linen, silk, or hempen cloth. Like statues, they are consecrated by the rite of “initiation of breath,” prāṇapratiṣṭhā (see also prayer).

Objects used in purification rites (purification rite)
      Large numbers of purification rites are performed universally on widely varying occasions, both in private life, from conception to death, and in religious ceremonies. Such rites employ materials that include water, dust, or dry sand (in Islam); water and henna, a reddish-brown dye (in Islam); oil, incense, balm, and natron, a salt (in ancient Egyptian religion); ale (öl) or wine (in post-15th-century Germanic religion); salt (in Shintō); bread, sugar, spices, and animal blood (in ancient Greek and Scandinavian religions); paper, used in the Shintō gohei, a white paper “whip” that is shaken; ashes, among the Brahmans; and other materials. Water, fire, and light play especially important roles in purification rites. Objects used in such rites include water vessels of various shapes and sizes used for ablutions; jugs and vats containing ale or wine; terra-cotta or glass containers used for balms and perfumes; incense burners, cauldrons, and censers for fumigation; containers used in Confucian (Confucianism) rituals, which include a basin (chin-lei) for pure water, another small basin (huan-po), and seven goblets (chio) for the sacrificial wine; and ewers and basins of gold, silver, or copper used in purifying the hands and feet, as in pre-Hellenistic Egypt, or for ritual sprinklings.

      The wearing of new clothes that have not yet been washed is also a purification rite, practiced, for example, in the spring of the year (October–November) in Brahmanic India, where it is associated with the festival of lights, the Dīpāvālī.

      Purification may also be attained through mortification and penance, practices that were especially common in medieval Christianity and in Judaism. Methods included the wearing of hair shirts or sackcloth, wearing haircloth undergarments and belts bristling with spikes next to the skin, and flagellating oneself with a scourge made of leather straps or lashing oneself with a whip, such as the sraoshō-karana of Persia.

Objects used in rites of passage (rite of passage)
      Most of the objects noted above have played or still play a role in rites of passage. Such objects play a secondary role in all such rites, which include rites of initiation, marriage, and death.

       circumcision in pre-Hellenistic Egypt and among the Hebrews, Muslims, Ethiopians, and certain primitive peoples was and is performed with a flint-blade knife, with some other kind of sharp knife, perhaps of metal, with a razor, or (as in Africa) with a pair of scissors. Among the Zulus and other African tribes, bull-roarers were launched on such an occasion of initiation. In the Brahmanism, Zoroastrianism, and Parsiism of the Indo-Iranian world, a sacred cord (Pahlavi kuṣṭī; Sanskrit yajñopavīta) is the mark of initiation; in Iran and among the Parsis (Zoroastrians in India), the kuṣṭī is wound around the torso, and in India the yajñopavīta is passed diagonally from shoulder to waist. Among the Parsis, including the women, the cord is made of strands of lamb's wool or of goat's or camel's hair, and in India the material varies according to caste and may be cotton, hemp, or wool. In addition, the Zoroastrians and Parsis wear a sacred shirt (sudra) made of two pieces of white cambric stitched together. For ordination, a shawl, a cotton veil (padān) to cover the nose and mouth, and a mace are added; the Brahmanic (Vedic) initiate also receives a tall staff and a black antelope skin. In Sikhism (an Indian religion combining Hindu and Muslim elements, founded by Gurū Nānak in the 16th century), initiations of novices formerly included drinking water into which sugar had been mixed with the blade of a dagger (khaṇḍā).

      In the initiation of Buddhist monks, the tonsure (cutting the hair of the head) is performed with a razor with a handle, and each initiate receives three red or yellow garments, a belt, a bowl for alms (pātra), a filter or ewer (kuṇḍikā), an alms-collector's staff (khakkara), a needle, a toothpick, and a fan. Japanese Tantric monks are initiated when they are past 50 years of age, at which time they are baptized (abhiṣeka (abhiseka)) by having water from five kuṇḍikā poured on their heads and receive, in addition to the objects listed above, a vajra (“thunderbolt”), a wheel (cakra), and a conch (saṅkha). The principal objects involved in the initiation of Christian priests and monks are the tonsure and sacerdotal vestments. The Buryat shaman (shamanism) receives, in addition to his magical cloak and drum, a four-legged chest (shiré) decorated with lunar and solar symbols.

      The religious character of marriage is not universal. Objects involved in the ceremonies of betrothal and marriage include jars (loutrophoroi) for the water of the prenuptial bath of ancient Greece; metal rings placed on the ring finger of the betrothed or married couple among Hebrews, Zoroastrians and Parsis, and persons in classical Rome and in both Eastern and Western Christianity; the bridal veil, orange (flammeum) in Rome and white in the Christian and Slavic worlds; the bride's crown, made first of marjoram and verbena and later of myrtle and orange blossoms in Rome and of various materials in the Christian and Slavic worlds; and the crown held above the heads of the bridal couple in Eastern Orthodox marriage ceremonies. In Roman and Slavic marriage rites a tunic or shirt was used, and in Hindu rites a yellow wool bracelet (kautukasūtra) is tied around the wrist of the betrothed girl by her mother.

      The marriage ceremony sometimes takes place under a marriage pavilion or canopy, as among the ancient Etruscans of Italy. The Hebrews first used a closed tent ( ḥuppa) and later a silk or tapestry canopy to symbolize the nuptial chamber. Hindus and Parsis use a tent or pavilion (pandāl), in which the bridal couple are initially separated by a curtain. Among the Sikhs, a paper parasol (agast) is rotated continually over the head of the bridegroom.

      In some areas, particularly in contemporary Hindu India, a swing (dolā) is set up under the pandāl, on which the couple seat themselves after the official ceremony. The seesaw here symbolizes prosperity, love, and the union between earth and sky. The aiōra (“swing”) used in the ancient Athenian Dionysiac festival, the swings of the spring festivals at Puri (Orissa) and in Thailand, also have similar symbolic connotations. During the winter solstice, a Vedic sacrifice (hot) is performed on the swing (preṅkha).

      Except for Brahmanic and Buddhist ritual (death rite) suicides by drowning, which require neither ceremony nor funeral apparatus, there are three methods of disposing of dead human bodies: cremation, stripping of the flesh, and inhumation (burial), performed with or without embalming. These methods have coexisted and still coexist throughout the world. The preparation of the corpse often depends on the method adopted, which, in turn, governs the objects and instruments used. In Japanese sects, particularly in the Shingon and other Buddhist sects, a razor (made of gold in the Jōdo sects) is used for an actual or simulated tonsure of the head of the deceased. A mirror, used in magic to detect evil spirits, figured in the judgment of souls in ancient China. A copper mirror was placed under the head of the dead of pre-Hellenistic Egypt; one of bronze was placed near the head in Buddhist Japan. In Vedic and Brahmanic India, thin pieces of gold were used to close the facial and bodily orifices, and pieces of jade served the same purpose in ancient China. Mortuary masks (mask) made of gold, bronze, hard stone, many-coloured terra-cotta, and other materials were used at Mycenae, in pre-Hellenistic and later in Coptic (early Christian) Egypt, in Peru, and other places to cover the face and sometimes the chest. Elsewhere, a cloth covering the face or a shroud, which often was red, was considered sufficient. Pieces of money to pay for the passage from this world to the next were placed in the mouth of corpses in ancient Mycenae, Greece, and Rome and in a pouch in Japan.

      Corpses have been borne to funeral sites by various means. Among primitive peoples and in Tibet, they are carried on the back or in the arms, and among the Jews, Muslims, Parsis, Slavs, and Hindus they are carried on biers, which are sometimes richly decorated and are either put in a tomb or destroyed. In modern Western countries, the funeral chariots of Rome and elsewhere have been transformed into motor hearses, while the contemporary Chinese and Vietnamese use carts that have been specially fitted out. Funeral boats were used in pre-Hellenistic Egypt, in ancient Scandinavia, and in the Pacific islands; Venetians of Italy still use gondolas for funeral rites. The sledge was used in the Kurgans of southern Russia.

      When cremated (cremation), the corpse is often burned with its bier. In the Buddhist world, as, for example, in Cambodia and Thailand, it is burned in a wood and paper coffin made in the form of a sacred animal, with a cloth canopy surmounting the pyre. If the ashes are dispersed after cremation, as in India, they are collected in a cinerary urn. The form and composition of such urns have varied considerably, being made of terra-cotta, stone, porphyry, alabaster, bronze, silver, gold, ceramic ware, and other materials. The urn is placed in the grave, as in ancient Assyria and elsewhere, on a bronze or terra-cotta support (usually an armchair) and lowered into a large jug, as among the Etruscans, or in the niches of the cineraria (places containing ashes of cremated bodies), columbaria (vaults containing urns of cremated bodies), or catacombs, as in Etruria (in Italy), Greece, and Rome. Among the Zapotec of Mexico, the ceramic urn was placed in the niches of cells, the mogotes (pepino hill), made beneath hills set aside for the purpose, a practice also observed by the Mosquito (Miskito) Indians of Nicaragua. In Buddhist countries the urn is often displayed on the domestic altar, and in Tibet the imperfectly calcined bones are ground up and mixed with clay and the mixture is molded into the form of a votive offering (tsha-tsha), which is placed in the niches of the funeral stūpa (mchod-rten). In ancient southwestern India (Zoroastrianism) the terra-cotta “feminine” urns had a pair of “breasts” formed by two bowls stuck onto the bulge of the urn.

      Stripping the flesh of the corpse generally does not require the use of specific objects, since it is the work of vultures or sometimes of pigs, dogs, or other animals. The Parsis (Parsi), however, build “towers of silence” ( dakhma) for the purpose, to which they accompany the deceased with a pot containing fire.

 Bodies have been and still are sometimes buried without coffins, as in Rome, where they were put into pit tombs. Among primitive and prehistoric peoples, ancient Egyptians, and the people of the Harappā civilization (c. 2500–1700 BC) of the Indus (Indus civilization), the corpse was wrapped in a mat made of plant fibres. Coffins (coffin) are sometimes carved or painted, and the crudest ones—such as those used by ancient Romans and primitive peoples—are made from hollowed-out tree trunks. Some coffins are modeled according to the human form, such as the colourful wooden coffins of pre-Hellenistic Egypt or the Chinese coffins covered with jade mosaic of the 2nd-century-BC Han dynasty. The majority, however, are oblong and made of wood; in ancient Greece, coffins were made of cypress. Tibetan coffins (ro-sgam) and Japanese Buddhist and Shintō coffins, however, are cubical, with the corpse placed in a sitting or crouching position. Among certain coastal peoples—e.g., the Vikings—the deceased is either buried in his boat or put out to sea and cremated with it. Sarcophagi (sarcophagus)—used in many civilizations—were made of various materials; terra-cotta in Etruria, Greece, southern India prior to the 2nd century BC, and Japan; wood and stone in Japan; and marble in late Rome and in the Christian world. They are often richly decorated with symbolic or allegorical carvings and are frequently very colourful. In ancient Egypt (Egyptian religion) the viscera were placed separately in canopic (canopic jar) (burial) jars. The Etrurians also used such jars, the covers of which were decorated with the portrait of the deceased.

      From prehistoric times, the deceased was accompanied by ordinary objects placed either in the coffin or in the grave itself, the most common of which were drinking cups, pitchers, cups or vessels for solid food, weapons, tools and ornaments, and jewelry. Ancient Chinese collections of funerary objects of high quality have been exhumed, but the most complete outfitting of the dead was that of the Egyptian tombs, which is completed by scenes painted or carved on the interior walls of the rooms of the tomb. Funeral models of houses, wells, farms, herds, and armies were used in the Han (206 BC–AD 220), T'ang (618–907), and Ming (1368–1644) periods of China as well as in ancient Egypt. Figurines representing the deceased were included among Egyptian funerary objects, along with figurines representing his retinue; in China the retinue figurines included dancers, musicians, and soldiers (ming-ch'i (ming ch'i)). The models were probably substitutes for the servants who formerly had been sacrificed in the royal tomb. For a long time the Chinese figurines were made of ceramic decorated in many colours, but in more recent periods (i.e., after the revolution of 1911 and during the 19th century) they were straw effigies.

      Some of the individual objects used in funeral rites include situlae, Roman and Egyptian bronze libation jars with a handle on the tops; Indian Brahmanic (Brahmanism) terra-cotta jars with perforated bases, which are broken after their use in the aqueous purification of the pyre; and cages containing birds (Buddhist Japan), sometimes eagles (ancient Rome), released near the tomb after burial. There are also the objects used in postmortem rites, such as the tablet of the ancestors (Japanese ihai) in China, Japan, and Vietnam and the miniature straw boat, flat-bottomed and with a curved prow, which is set afloat with a bit of candle and food during the Japanese Shintō festival of lights (Bon Matsuri), returning the spirit of the ancestor to the land of souls after three days' visit.

Objects used in sacrifices and in sacred meals
      The most elementary type of site in which a sacrifice is performed is simply a massive rock or a hilltop, with no accoutrements. Menhirs (e.g., the Hebrew matzeva, a conical stele rubbed with oil at the top), megaliths, and sacrificial posts (e.g., the Vedic yūpa)—which are widespread throughout the primitive world—are also quite rudimentary. Altars, properly speaking, are set up either on sacrificial sites or in temples and may be either hollowed out in the earth or raised or constructed. Both of these categories are unknown in Africa and South America, where sacrifices are made on the ground or on a bed of sand. The first category includes the vedi (“altar”) of Vedic rites, trenches, pits, and ditches dug in the earth. Some of the hollowed-out sites are used for a sacrificial fire and some for collecting victims' blood, as in Greece, pre-Sāsānid Iran, and pre-Islamic Arabia. The altar is most often a table with one, three, four, or more legs. The top may be smooth, or it may be provided with drains for blood and liquid libations or with dishes to hold solid offerings, such as the firstfruits—e.g., the kernoi (small sacrificial pots) of the pre-Hellenic Aegean civilization.

      The altar may be round or oblong or may imitate other forms, such as the Indian Vedic altar, which was made in the form of a bird with spread wings. Altars are usually fixed in place and are made of various materials: clay (pre-Columbian religions of Central America); terra-cotta (kernos) and stucco-covered sun-baked bricks (religions of ancient Greece); fired bricks (Vedism in ancient India); wood (Buddhism and Shintō of Japan, primitive religions of Polynesia, and Christianity in Western and Nestorian—an Eastern independent church—churches until the 10th or 11th century); wood plated with metals, such as bronze and gold (the religions of the Hebrews and Byzantine Christians); and metals, such as iron (Germanic religion), bronze (ancient Near Eastern religions), and gold (5th- and 6th-century Byzantine Christianity). Most commonly, however, altars are made of stone slabs resting horizontally on legs, columns, or lateral supports, although the pre-Sāsānid Iranian slab altar (ādōshi) rested on a pedestal. The Christian altar is square or oblong; that used in Greek hero worship was rectangular, as was the altar of pre-Hellenistic Egypt, whic was made of alabaster. Some altars, such as the marble Altar of the Earth at Peking, are cubical, and others, such as the Altar of Heaven at Peking and ancient Phoenician altars, are cylindrical. Occasionally, as in Greece, they are hollow and contain the ashes of burnt offerings. The Roman Catholic altar is required to contain a stone, no matter what the predominant material may be.

      A throne may be a special form of altar and may be either a true piece of furniture fashioned in wood or metal or a seat carved out in rock. It also may surmount a stele, as in northern Vietnam and Bali.

      Sacrificial weapons, like the utensils, vary according to the nature of the sacrifice. The most common weapon is the knife, which is used to slit the throat of the human or animal victim, a practice observed, for example, by Semites, Muslims, and ancient Greeks (Greek religion). Sometimes the knife is cast into the sea after use. An ax involved in the Athenian Bouphonia (“Ox-Slaughtering Festival”) was carried to the tribunal of the Prytaneum (the town hall, containing a community altar or hearth), inspected, and then submerged in the same way. Sometimes a poniard or dagger was used, such as in the Mithraic sacrifice of a bull; a ritual knife (khaḍga) shaped like a sickle, with the outer edge forming the cutting edge, is used in the sacrifice of black goats to Kālī (a Hindu goddess who is the consort of Śiva) in Calcutta. In the great imperial sacrifice of the horse ( aśvamedha) of Vedic India, a gold-ornamented knife was used to sacrifice the horse, but knives of copper and iron were used for other animals. In the sacrificial rites of contemporary primitive peoples, a sword, which varies in size and form, generally is used. In ancient Iran the victim was slaughtered with a log or pestle. In all sacrificial rites, it should be noted that a flow of blood is always necessary, even when the victim is clubbed.

      Sacrificial victims are also very frequently burned or else are cooked for a communal meal. Vessels for holding and maintaining the sacrificial fire may be used in such situations. Two such vessels have been well described in religious literature: the Vedic Indian vessel (ukhā) made of earth and fired in a pit on the sacrificial grounds and the urn (ātash-dān) of pre-Sāsānid Iranian fire altars. Sometimes the ashes were collected in cauldrons (the ancient Hebrews), and occasionally the viscera were placed separately in a gourd (Africa) or on a tray (pre-Hellenistic Egypt and contemporary Africa). When intoxicating beverages—such as the Avestan Iranian haoma and the Vedic Indian soma—are made at the same time as the sacrifice, the inventory of ritual objects necessarily includes the stones for pressing the plants, a wooden vat, a filter, and a libation cup at the fire.

      Three types of objects used in ablution and libation rites may be distinguished. First are the containers for storing liquids, such as water, fermented liquor, wine, and blood. A second type includes utensils—e.g., spoons and ladles—used for drawing off liquids, which are fashioned out of pieces of wood of different, although ritualistically defined, varieties. The third type comprises the containers used directly for ablutions, libations, and oblations—e.g., the ewers of Sumer, Egypt, and Vedic India; gold, silver, copper, or iron pātra of the Vedic and Brahmanic world; Hebrew goblets; cups of various forms, such as the Vedic and Tantric skull cup; the phial (bowl) and patera (shallow libation dish) of the Roman and early Christian worlds, made of gold, chased and engraved metal, semiprecious stones, or glass; the Australian bark pitchi; and the ciborium (covered container for the consecrated bread) and chalice (cup containing the consecrated wine) of Roman Catholic (Roman Catholicism), Anglican, and Lutheran worship. The cup of the chalice must be made of gold, silver, or vermeil (gilded silver, bronze, or copper).

      The sickle for harvesting plants, a winnowing basket for preparing grain offerings, a reed broom for cleaning the sacrificial area, the scoop for collecting ashes used in Vedic India and by the Hebrews (who made it of gold or bronze), and baskets for presenting offerings of fruit or cakes are among the many other objects used in sacrificial rites. In order to consecrate such offerings, a priest of ancient Egypt touched them with a sceptre (kherep).

      Ornaments used in sacrificial rites are of many different types. The adornment of the victim before sacrifice may take the form of gilding the horns, as in ancient Greece, or putting a necklace or garland of flowers on it. The priest may wear a breastplate, as in Egypt, Etruria, and Jerusalem, or a gold ornament—e.g., the Vedic (Vedic religion) Indian nikṣa—around his neck. Divine statues also may be adorned with jewels, diadems, tiaras, and garments consisting of goldworked covers, a practice still observed in southern India (Southeast Asia), or with ceremonial apparel, a Christian (Christianity) practice observed in the veneration of saints, particularly in Czechoslovakia (Prague), Poland, and France (Brittany). Altars are permanently or occasionally decorated with incense burners, candelabra, and vases of flowers. Artificial flowers have been used on altars in Japan since the 7th century.

      Finally, many sacrifices (sacrifice) are accompanied by music, which may be viewed either as a protective measure or as an offering of sound. The musical instruments (musical instrument) used in worship do not necessarily assume any special form, but they are often played by the priests themselves, as among Hindus (Hinduism), Tibetan (Tibetan Buddhism) Tantrists (Buddhism), and Hebrews, or are reserved for the accompaniment of particular rites. The silver trumpets of the Hebrews and the conches of Indian-influenced countries are used in this way.

Objects used in temple, state, and private ceremonies
      A large number of ordinary objects produced especially for the god have been used in the daily worship of divine statues. The most complete and best described rites were those practiced in ancient Assyria and Egypt and those still observed in the Vaiṣṇavite temples of southeastern India. Such objects are identical in form to those ordinarily used by men, although the materials may vary: earthenware jars for “pure” water; table service, which may include plates, trays, bowls, cups, and pitchers; clothing; pots and flasks for salves and perfumes; jewels, ornaments, flower garlands, and metal mirrors; thrones and platforms; a swing; palanquins (enclosed litters), processional chariots, and boats for the god's journeys outside the temple; musical instruments, such as drums of all sizes, lutes, clarinets, and conches; and parasols, fans, flyswatters, standards, and oriflammes (banners).

      The principal ceremony that pertains to the state is the coronation of the king or emperor. In addition to the pomp displayed on such occasions, the most significant objects generally are the containers used in baptizing or anointing the king, such as the sacred conches or antelope horns used for the lustral water in Indian-influenced countries and the Holy Ampulla (flask) for consecration oil, used particularly in France; the throne, which is the essential object of the ceremony in almost all civilizations; and the crown, the sceptre, the hand of justice, and the globe of the Byzantine, Iranian, and Western worlds.

      Domestic rites were observed daily in ancient Rome, Brahmanic India, the Buddhist world, China, Japan, and other areas, as they still are in many places. The objects involved in such ceremonies are the same as those used in temple worship. Permanent altars (altar), which are often placed near the entrance, contain statues, the tablets of the ancestors, and offerings of flowers, incense, fruits, and lights.

      Ceremonial and ritual objects in past times have held and still hold, in many cases, a very important place in the civilizations of the world. From prehistoric times, they have played an integral part in the evolution of the various civilizations on two levels: (1) on the level of rites and rituals practiced in everyday life and (2) on the level of the more solemn and rare cultic and communal rites. From a merely functional standpoint, such objects serve sacred or symbolic purposes; their construction, forms, dimensions, and styles have been, from earliest times, codified. Some have been so closely associated with the divine or the sacred that they have been considered either a symbolic manifestation of the deity or an actual manifestation of the deity itself. In general, however, they lose in the course of time this particularistic characteristic. In this process, they generally survive only in a formal sense, and thus henceforth are devoid of any sacred power.

Jeannine Auboyer

Additional Reading
James Hastings (ed.), Encyclopaedia of Religion and Ethics, 13 vol. (1908–26, reprinted 1955), although outdated, is a very complete general source. See also the Histoire générale des religions, 2nd ed., 2 vol. (1960); Symbolisme cosmique et monuments religieux, 2 vol. (1953), texts and illustrations from an exhibit at the Musée Guimet, Paris; and Le Symbolisme cosmique des monuments religieux (1957), the proceedings of an international conference of the Istituto per il Medio ed Estremo-Oriente, Rome. For the ancient period, see Charles V. Daremberg and Edmond Saglio (eds.), Dictionnaire des antiquités grecques et romaines . . . , 5 vol. (1877–1919); Pierre Lavedan, Dictionnaire illustré de la mythologie et des antiquités grecques et romaines (1931); and Mircea Eliade, Le Mythe de l'éternel retour (1949; Eng. trans., The Myth of the Eternal Return, 1954, reissued 1989).Jeannine Auboyer, Introduction à l'étude de l'art de l'Inde (1965), is a basic work on the Holy Place; for the principal components, see James Fergusson, Tree and Serpent Worship, 2nd ed. (1873), which uses Indian facts as a base but makes many comparisons with data from antiquity. This work is complemented by Odette Viennot, Le Culte de l'arbre dans l'Inde ancienne (1954). Jeannine Auboyer, Le Trône et son symbolisme dans l'Inde ancienne (1949), makes many references to the role and the morphology of the throne (royal and divine) in ancient and modern civilizations. D.R. Shastri, Origin and Development of the Rituals of Ancestor Worship in India (1963), is helpful. Jean Przyluski, “Le Symbolisme du pilier de Sarnath,” in Mélanges d'Orientalisme, vol. 2 (1932), deals with the gnomon and the cosmic pivot. See also Leopold M. Cadiere, Croyances et pratiques religieuses des Annamites dans les environs de Hue, 2 vol. (1918–19).For architectural symbolism, George Coedes, Pour mieux comprendre Angkor, rev. 2nd ed. (1947; Eng. trans., Angkor: An Introduction, 1963), contains pertinent information in the chapters on temples and tombs and on architectural symbolism. Rolf A. Stein, “Architecture et pensée religieuse en Extrême-Orient,” Arts Asiatiques, 4:163–186 (1957), deals with tents used in Central Asia, especially Siberia, and Rupestral temples.Icons and ritual symbols are discussed in J.N. Banerjea, The Development of Hindu Iconography, 2nd ed. (1956), particularly ch. 2, “The Antiquity of Image-Worship in India,” ch. 5, “Deities and Their Emblems on Early Indian Seals,” and ch. 8, “Canons of Iconometry”; George Coedes (op. cit.), ch. 3; and Pierre Francastel (ed.), Emblèmes, totems, blasons (1964), an exhibition catalog produced by the Musée Guimet, Paris.Cultic and ritual objects are discussed in Henriette Demoulin-Bernard, Masques . . . exposés dans l'annexe du Musée Guimet en décembre 1959 (1965); for Judaism, see James Hastings, A Dictionary of the Bible, rev. ed. (1963); for Christianity, Historia Religionum, vol. 1, Religions of the Past (1969); and Oscar Cullmann, Urchristentum und Gottesdienst, 2nd ed. (1950; Eng. trans., Early Christian Worship, 1953); for Hinduism, The Cultural Heritage of India, vol. 1, Vedic Rituals, rev. ed. (1958); and Paul E. Dumont, L'Aśvamedha: descriptions du sacrifice solennel du cheval dans le culte védique (1927); for Buddhism, Hôbôgirin: dictionnaire encyclopédique du Bouddhisme . . . , 4 vol. to date (1937–67); and George P. Malalasekera (ed.), Encyclopaedia of Buddhism (1961– ), appearing in fascicles; for the Indian world, Jan Gonda, Die Religionen Indiens, 3 vol. (1960–64); for Indonesia, Waldemar Stoehr and Piet Zoetmulder, Die Religionen Indonesiens (1965); for the Islāmic world, the Encyclopaedia of Islam, 5 vol. (1908–38; new ed., 1960– ); for Tibet, Robert B. Ekvall, Religious Observances in Tibet (1964); Helmut Hoffmann, Symbolik der tibetischen Religionen und des Schamanismus (1967); Rolf A. Stein, La Civilisation tibétaine (1962); and Turrell Wylie, “Apropos of Tibetan Religious Observances,” Journal of the American Oriental Society, 86:39–45 (1966); and for Japan, William G. Ashton, Shinto (1905).

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