These images show a stone grave marker carved with symbols and a terracotta funerary urn containing the charred remains of an infant. The Tophet of Carthage is a cemetery for infants in the ruins of the North African city of Carthage, now located in a suburb of Tunis. It was once located on the edge of ancient Carthage, which was destroyed by the Romans in 146 BCE. The cemetery is the subject of historical controversy because both ancient texts and archaeological evidence point to the possibility that the children buried in the tophet were child sacrifices. The cemetery was used for over 600 years, between 730 BCE and 146 BCE. Changes in the grave markers and burials indicate three different periods of use.

The Carthage tophet has no adult graves, and many of the grave stelae are marked with dedications to Baal and Tanit, the patron deities of Carthage. The word tophet comes from the Hebrew topheth derived from "drum" or "place of burning," an open area for sacrifice. Numerous tophets have been identified in the eastern Mediterranean region. The Tophet of Carthage, excavated between 1920 and 1970, shows burials of young infants, interred in small vaults with beads and amulets, and sometimes the bones of small animals. Low thrones or stones marked the early graves.

In later periods, buried a layer above the original graves, sandstone markers were covered with stucco and painted yellow, red, or blue. Narrow, limestone grave stelae with pediments appear, inscribed with representations of Baal and Tanit. Many featured the sign of Tanit shown on the stela in the image—a triangle with a disc at the apex and a line through the apex with upturned ends, which looks perhaps like a child or a doll with outstretched arms.

Jewish and Christian scriptures refer to places of child sacrifice. Roman writer Diodorus Siculus described the sacrifice of upper class children to the deity Baal in 310 BCE, a reference seen as the main source of the claim of child sacrifice. Later elaborations made by writers even into the 19th century include the description of a metal fire pit in the form of the deity, with grates that mechanically tipped infants into the fire. Sacrifices to appease the deities or to ask favors seem to be supported by some inscriptions, but there may also be evidence that small animals were sacrificed in place of the children.

On the other side of the controversy are claims that the archaeological evidence is too sparse and inconclusive, and the texts may have been written out of ulterior motives, especially in view of Rome's wars with Carthage. No other classical sources mention the practice, and biblical references do not mention the tophet of Carthage.

There is also evidence that children's burial grounds were merely separated from adult cemeteries as well as pictorial evidence that the graves were regularly kept and supplied with offerings. The fact that burials were sometimes massed, and that some graves contain more than one child, may be evidence of disease epidemics as the population of Carthage grew. The inscriptions that refer to gifts and offerings may refer to sacrifice, or may refer to the hope of regeneration or fertility to the family who lost the child, meanings included in concepts surrounding both Tanit and Baal as deities.

The top photograph shows the mummified remains of the 15-year-old Inca child, known as the "Llullaillaco Maiden," who was sacrificed with two other children, a boy of seven years old, shown in the photograph below, and a six-year-old girl, whose mummy had been struck by lightning and was charred. The children had walked or been brought to the top of Mt. Llullaillco, in northern Argentina, elevation 22,000 feet (6706 meters), a volcano near the Chilean border today. According to archaeologists and cultural historians, the children were victims of a sacrificial ritual called capacocha. The children were chosen for their beauty and possibly nobility, honored by their selection, and well-fed and cared for before their ritual deaths. According to Inca beliefs, such children were to serve as guardians over their villages from the heights of the mountains, joining the ancestors and honored in death. Before their deaths, they had participated in ceremonies at Cuzco, possibly walking hundreds of miles. They were taken to the top of Mt. Llullaillaco. Their deaths may have been painless, as they were given chicha, a strong alcoholic beverage made from maize. The older girl had pieces of coca leaves on her mouth. They would have fallen asleep from intoxication before they were placed in burial niches where they froze to death in the thin air.

The children wore shoes or slippers as well as colorful clothing elaborately decorated with metal, bone, and cords. The children were not wrapped into bundles, but loosely wrapped in shawls. They sat cross-legged or crouched as they would have fallen asleep. The older girl’s face, which showed red ochre markings, was creased from the place it rested on her shawl. The girl’s long hair was plaited into fine braids that are still fully intact. Among the artifacts placed with them were figurines donning headdresses decorated with colorful bird feathers.

The Phoenician terracotta vessel features a human face, the nose forming a narrow spout. The bottle is an archaeological find from Carthage, near modern Tunis, dated to 399 BCE-200 BCE. Archaeologists believe this object was a baby bottle. It could have been used to feed diluted wine with honey or other sweet liquid such as juice, milk, or thin porridge, cooked cereal made from ground grain. Such vessels, called guttus, were placed with Greek infant burials of the same period, placed in proximity to the infant's head. Many such examples have been found in at Greek and Phoenician sites, in various forms, such as a dog bottle dated to c.300 BCE-64 BCE from Sousse, Tunisia, and a pomegranate-shaped Greek bottle from 399 BCE-200 BCE found in Italy. The whimsical shapes and decorations are appealing to children's appetites. These bottles may also have aided the process of weaning the child from breast milk.

This infant burial is from Çatalhöyük , a Neolithic settlement in Turkey that was occupied continuously for 2,500 years, between 8000 and 6400 BCE. The infant was between six months and one year old, and the burial demonstrates great care. The infant was placed in a fetal position facing south and rested on a reed mat or basket. Red ochre, a mineral powder, had been used to decorate the body. Two anklets made of bone beads were placed around the feet, and large bead bracelets made of bone and colored stone in blue, black, and white encircled the infant's wrists. The bead artifacts were probably too large to have been worn while the baby was alive, so they may have been burial offerings. Archaeologists at Çatalhöyük preserved this burial intact by excavating it from underneath and constructing a box around it.

This finely carved ivory doll with moveable arms and legs was found in the grave of a girl approximately five years of age in Tarragona, Spain, a port city south of Barcelona. It dates to the 3rd or 4th century CE. The girl's skeleton was adorned with a gold thread around the neck and along its length, probably a border on her burial dress. The doll is well proportioned, with detailed carving of the face and an elaborate hairstyle. The doll's limbs are jointed at the shoulders, elbows, hips, and knees, and could have assumed many positions for active play. Found in 1927, this child's grave was one of only 12 among more than 2,000 graves in the necropolis that contained funerary artifacts. Justinian law of the period restricted the placing of offerings in graves to prevent the desecration of graves by robbers. The unusual presence of the doll may indicate that the child was especially dear to her family, or very attached to the doll in life.

Death is part of every society, but the rituals and objects surrounding death have varied across centuries and continents. They can often reveal many things about the role of children and families within a culture, from the nature of grieving to representations of childhood, from artistic preferences to child rearing norms. Dating from the first half of the 2nd century, CE, this Roman marble sarcophagus was an expensive funerary item created to commemorate the death of a child. The sarcophagus depicts an infant, in the arms of a parent riding in a carriage, on the far right of the stone. The center of the stone shows a young child at play with a wheeled toy and moving to the left, an older child with a pet goose. The last scene, on the far left, signifies death. The parents ride in a carriage with a child between them. The torches symbolize a funeral, as does the winged Cupid.