In 2023, prospection of a dried-out lake near Papowo Biskupie in north-central Poland identified substantial deposits of bronze artefacts. Excavation revealed further deposits and dozens of human skeletons that date from 1000–400 BC, suggesting that the site held particular significance as a place for sacrificial offerings in the Lusatian culture.

In this article we present a study that seeks to explain the nature of, and the mortuary practices behind, the burials containing multiple individuals at the site of El Caño, Panama (part of the “Gran Coclé” archaeological tradition, ca. AD 700–1000). We set out to test our first impression of these burials as products of sumptuous funerals held upon the death of the rulers that included, among other practices, human sacrifice. With this in mind, our research aims to elucidate the status relationships between individuals, the circumstances of their deaths, and the religious and symbolic significance of their burials. The results reveal the presence of an individual of higher status within every tomb, the existence of a pattern with respect to the status of those who accompany that individual, the practice of mortuary treatments typical of sacrificial contexts, toxic substances, an iconography referring to human sacrifice, and the clear intention of using a burial as a representation of social order. Considering all this, we conclude that multiple burials at this site should be interpreted as high status. Our study highlights the practice of human sacrifice in funerary rituals linked to that status.

Human sacrifice is a well-attested and much mythologised phenomenon of human society, but what constitutes human sacrifice? Why is socially sanctioned violence considered sacrifice? And why are human lives sacrificed? New research uses archaeological case studies from Scandinavia to understand performative violence.

The discovery of a child’s skeleton in a Late Neolithic well in Sweden raises again the issue of watery rituals and human sacrifice in prehistoric societies. Analysis of diatoms from the right humerus and from the surrounding sediment indicated that the child died by drowning and had not simply been disposed of in the well after death. The scenarios of accidental drowning and murder are examined to account for this discovery. The preferred hypothesis, based on a comparative study of similar finds from north-western Europe, interprets this instead as a ritual sacrifice. The use of diatom analysis to establish drowning as the cause of death adds a new weapon into the armoury of forensic archaeology.

The lake-dwellings of the Circum-Alpine region have long been a rich source of detailed information about daily life in Bronze Age Europe, but their location made them vulnerable to changes in climate and lake level. At several Late Bronze Age examples, skulls of children were found at the edge of the lake settlement, close to the encircling palisade. Several of the children had suffered violent deaths, through blows to the head from axes or blunt instruments. They do not appear to have been human sacrifices, but the skulls may nonetheless have been offerings to the gods by communities faced with the threat of environmental change.

Writing about the ‘Tophet’, a children's cemetery in Carthage, Smith et al. argued in these pages that the age distribution of the children peaks at 1–1.49 months, supplying “another link in the chain of evidence—funerary practices, texts, iconography—that supports the interpretation of the Phoenician Tophets as ritual sites set aside for infant sacrifice” (2011: 871). In this they had challenged Jeffrey Schwartz and colleagues, who previously argued (2010) that “skeletal remains from Punic Carthage do not support systematic sacrifice of infants”. Here Schwartz et al. restate their position for Antiquity readers, showing that the verdict on the Phoenician practice of child sacrifice is, at best, not proven.

The Royal Tombs at Ur have been long famous for their chilling scenario of young soldiers and courtesans who loyally took poison to die with their mistress. The authors investigate two of the original skulls with CT scans and propose a procedure no less chilling, but more enforceable. The victims were participants in an elaborate funerary ritual during which they were felled with a sharp instrument, heated, embalmed with mercury, dressed and laid ceremonially in rows.

The excavation of 81 skeletons at Cerro Cerrillos provided the occasion for a rigorously scientific deconstruction of human sacrifice, its changing methods and its social meaning among the Muchik peoples of ancient Peru. This paper shows how bioarchaeology and field investigation together can rediscover the root and purpose of this disturbingly prevalent prehistoric practice. Be warned: the authors' clinical and unexpurgated accounts of Andean responses to the spirit world are not for the fainthearted.

This article, focusing on the operation and abolition of human sacrifice in eastern Yorubaland, examines a key aspect of the dialogue and conflict between Yoruba chiefs and their opponents – slaves, Christians and British colonialists – during the late nineteenth century. The exchange reflected the position of human sacrifice in the consolidation of economic inequalities and socio-cultural privileges. The article examines this controversy in the context of the broader changes of the era, including the ending of the Yoruba wars and the approach of colonial rule. It analyses the interaction of external and internal forces that produced the eventual demise of human sacrifice.