Child sacrifice
Carthage was described by its competitors as practicing child sacrifice.
Plutarch (ca. 46–120 AD) mentions the practice, as do
Tertullian,
Orosius,
Diodorus Siculus and
Philo. However,
Livy and
Polybius do not. The
Hebrew Bible also mentions what appears to be
child sacrifice practiced at a place called the
Tophet ("roasting place") by the
Canaanites, related to the Carthaginians, although there is to date no evidence of human sacrifice among the Canaanites.
In former times they (the Carthaginians) had been accustomed to sacrifice to this god the noblest of their sons, but more recently, secretly buying and nurturing children, they had sent these to the sacrifice.
[3]
Some of these sources suggest that babies were roasted to death on a heated bronze statue. According to Diodorus Siculus, "There was in their city a bronze image of Cronus extending its hands, palms up and sloping toward the ground, so that each of the children when placed thereon rolled down and fell into a sort of gaping pit filled with fire."
[3]
The accuracy of such stories is disputed by some modern historians and archaeologists.
[4][5] Nevertheless, several apparent "Tophets" have been identified, chiefly a large one in
Carthage, dubbed the "Tophet of
Salammbó", after the neighbourhood where it was unearthed in 1921.
[6]
Sites within Carthage and other
Phoenician centers revealed the remains of infants and children in large numbers; many historians interpret this as evidence for frequent and prominent child sacrifice to the god
Ba'al Hammon.
Greek, Roman and Israelite writers refer to Phoenician child sacrifice.[
citation needed] However, some historians have disputed this interpretation, suggesting instead that these were resting places for children miscarried or who died in infancy.[
citation needed] The debate is ongoing among modern archeologists and historians.[
citation needed] Skeptics suggest that the bodies of children found in Carthaginian and Phoenician cemeteries were merely the cremated remains of children that died naturally.
[7] Sergio Ribichini has argued that the Tophet was "a child necropolis designed to receive the remains of infants who had died prematurely of sickness or other natural causes, and who for this reason were "offered" to specific deities and buried in a place different from the one reserved for the ordinary dead".
[8]
According to Lawrence and Wolff there is a consensus among scholars is that Carthaginian children were sacrificed by their parents, who would make a vow to kill the next child if the gods would grant them a favor: for instance that their shipment of goods were to arrive safely in a foreign port.
[9] They placed their children alive in the arms of a bronze statue of:
“ the lady Tanit ... . The hands of the statue extended over a brazier into which the child fell once the flames had caused the limbs to contract and its mouth to open ... . The child was alive and conscious when burned ...
Philo specified that the sacrificed child was best-loved.
[10] ” Later commentators have compared the accounts of child sacrifice in the Old Testament with similar ones from Greek and Latin sources speaking of the offering of children by fire as sacrifices in the
Punic city of
Carthage, which was a Phoenician colony.
Cleitarchus,
Diodorus Siculus and
Plutarch all mention burning of children as an offering to
Cronus or
Saturn, that is to
Ba`al Hammon, the chief god of Carthage. Issues and practices relating to Moloch and child sacrifice may also have been overemphasized for effect. After the Romans finally defeated Carthage and totally destroyed the city, they engaged in post-war propaganda to make their arch enemies seem cruel and less civilized.