Science, Tech, Math › Social Sciences The Ancient Ritual Practice of Bloodletting Share Flipboard Email Print Mayan Lady Xoc Passing a Spiked Rope through her Tongue. Liz Henry / Flickr / CC Social Sciences Archaeology Basics Ancient Civilizations Excavations History of Animal and Plant Domestication Psychology Sociology Economics Environment Ergonomics Maritime By K. Kris Hirst Archaeology Expert M.A., Anthropology, University of Iowa B.Ed., Illinois State University K. Kris Hirst is an archaeologist with 30 years of field experience. Her work has appeared in scholarly publications such as Archaeology Online and Science. our editorial process Twitter Twitter K. Kris Hirst Updated July 30, 2018 Bloodletting--purposefully cutting the human body to release blood--is an ancient ritual, associated with both healing and sacrifice. Bloodletting was a regular form of medical treatment for ancient Greeks, with its benefits debated by scholars such as Hippocrates and Galen. Bloodletting in Central America Bloodletting or auto-sacrifice was a cultural trait of most of the societies in Mesoamerica, beginning with the Olmec perhaps as early as 1200 AD. This type of religious sacrifice involved a person using a sharp instrument such as an agave spine or shark's tooth to pierce a fleshy part of his own body. The resulting blood would drip onto a lump of copal incense or piece of cloth or bark paper, and then those materials would be burned. According to historical records of the Zapotec , Mixtec, and Maya, burning blood was one way to communicate with the sky gods. Artifacts associated with bloodletting include shark's teeth, maguey thorns, stingray spines, and obsidian blades. Specialized elite materials--obsidian eccentrics, greenstone picks, and 'spoons'--are thought to have been used for elite bloodletting sacrifices in the Formative period and later cultures. Bloodletting Spoons A so-called "bloodletting spoon" is a type of artifact discovered on many Olmec archaeological sites. Although there is some variety, the spoons generally have a flattened 'tail' or blade, with a thickened end. The thick part has a shallow off-center bowl on one side and a second, smaller bowl on the other side. Spoons usually have a small hole pierced through them, and in Olmec art are often depicted as hanging from people's clothing or ears. Bloodletting spoons have been recovered from Chalcatzingo, Chacsinkin, and Chichén Itzá; the images are found carved in murals and on stone sculptures at San Lorenzo, Cascajal, and Loma del Zapote. Olmec Spoon Functions The real function of the Olmec spoon has long been debated. They're called 'bloodletting spoons' because originally scholars believed them to have been for holding blood from auto-sacrifice, the ritual of personal bloodletting. Some scholars still prefer that interpretation, but others have suggested spoons were for holding paints, or for use as snuffing platforms for taking hallucinogens, or even that they were effigies of the Big Dipper constellation. In a recent article in Ancient Mesoamerica, Billie J. A. Follensbee suggests Olmec spoons were part of a hitherto unrecognized toolkit for textile production. Her argument is in part based on the shape of the tool, which approximates bone weaving battens recognized in several Central American cultures, including some from Olmec sites. Follansbee also identifies several other tools made of elite greenstone or obsidian, such as spindle whorls, picks, and plaques, that could have been used in weaving or cord-making techniques. Sources Follensbee, Billie J. A. 2008. Fiber technology and weaving in formative-period Gulf Coast cultures. Ancient Mesoamerica 19:87-110. Marcus, Joyce. 2002. Blood and Bloodletting. Pp 81-82 in Archaeology of Ancient Mexico and Central America: An Encyclopedia, Susan Toby Evans and David L. Webster, eds. Garland Publishing, Inc. New York. Fitzsimmons, James L., Andrew Scherer, Stephen D. Houston, and Hector L. Escobedo 2003 Guardian of the Acropolis: The Sacred Space of a Royal Burial at Piedras Negras, Guatemala. Latin American Antiquity 14(4):449-468.