Human Sacrifice in Jewish and Christian Tradition (Numen by Karin Finsterbusch, Armin L. Lange, K. F. Diethard Romheld,

By Karin Finsterbusch, Armin L. Lange, K. F. Diethard Romheld, Lance Lazar

This quantity asks to which quantity old practices and traditions of human sacrifice are mirrored in medieval and smooth Judeo-Christian instances. the 1st a part of the amount, on antiquity, specializes in rituals of human sacrifice and polemics opposed to it, in addition to on modifications of human sacrifice within the Israelite-Jewish and Christian cultures, whereas the traditional close to East and historic Greece will not be excluded. the second one a part of the amount, on medieval and smooth instances, discusses human sacrifice in Jewish and Christian traditions in addition to the debates approximately euthanasia and loss of life penalty within the Western international. The individuals comprise: Yaakov Ariel, Michaela Bauks, Udo Benzenhofer, Katell Berthelot, Karin Finsterbusch, Jasper Hopkins, Tal Ilan, Peter Lampe, Armin Lange, Beate Pongratz-Leisten, Bennie H. Reynolds, Wilhelm Rimpau, Christopher Roberts, Randall Styers, Rainer Walz, Gabriele Weiler and Viktor von Weizsacker.

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Additional resources for Human Sacrifice in Jewish and Christian Tradition (Numen Book)

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Moran61 prefers to ˙ translate (I col. iv 223–24): We-ila62 who had the scheme [t¯ema] (to overthrow Enlil), ˙ they slaughtered in their assembly. The gods’ partaking in the slaughtering is the reason why Ea establishes the purification rites performed in a bath (rimku) on specific days of the months to allow the gods to cleanse themselves from the defilement generated through the contact with the dead god. 63 Rather the divine material provides the substance for the ghost or disembodied spirit of man.

76 Hyam Maccoby, The Sacred Executioner: Human Sacrifice and the Legacy of Guilt (London: Thames & Hudson, 1982), 8. 70 RITUAL KILLING AND SACRIFICE 19 force re-establishes the concept of order as schemed by the gods. 77 Qingu belongs into the category of the dema-deities78 who through their violent death contribute to the foundation of the actual world order. Qingu dies to provide the material for creating humankind which then relieves the gods of their tasks. The message is that humankind has to take care of the cult of the gods.

The entire narrative is framed by the topos of the hunt. The triumphal procession with the captives and the head of Teumman to the temples of Arbela and Aššur represents the additional element typical of war rituals. 5. 3. Ritual of the Substitute King The ritual of the substitute king (šar p¯ uhi) likewise fits into this concept ˘ the harmonic relationship beof order because it aims at re-establishing tween the king and the gods. It is evidenced extensively in the correspondence of the Sargonid kings Esarhaddon and Ashurbanipal in the seventh century B.

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