The may need to be rewritten. Use the to ensure the section follows Wikipedia's norms and is inclusive of all essential details. ( November 2018) Passovers of Blood: The Jews of Europe and Ritual Murders (orig. Pasque di sangue. Ebrei d'Europa e omicidi rituali) is a 2007 book by Israeli historian. The book analyses a notorious medieval trial regarding accusations of the ritual murder of a child by Jews for the purposes of.
![]()
Aug 14, 2009 I'm going to weigh in on the red blood, thicker skin side. I agree with what was said about heme based blood being necessary for successful crossing with other races of heme based blood (setting aside virtually every other scientific detail about hybrids, but we are trying to accept things as established in Trek). Cardassian tongues are also.
The book sparked intense controversy including calls for him to resign from or be fired from his professorship; the questioning of his research, (s), and motives as they relate to his writing of the book; threats to his life; and demands that he be prosecuted. This section needs expansion. You can help. ( November 2018)Reactions to the book concentrated on the final chapter, which addressed the story of, a young boy murdered by Jews in order to extract his blood to be used in making bread for Passover rituals.
Commemorated Simon's martyrdom for five centuries, until, in 1965, the published Nostra aetate, which aimed at extirpating from the Catholic faithful. The Bishop of Trent signed a decree proclaiming that the accusation against the city's Jews of that city was unfounded.Shortly after its publication, press reports were circulated stating that Toaff claims in his book that there was some truth to the story, and that Christian children may have been killed by 'a minority of fundamentalist Jews of origin.' In an interview with Toaff said: 'Over many dozens of pages I proved the centrality of blood on Passover,' Toaff said. 'Based on many sermons, I concluded that blood was used, especially by Ashkenazi Jews, and that there was a belief in the special curative powers of children's blood. It turns out that among the remedies of Ashkenazi Jews were powders made of blood.' The article also states that: 'Although the use of blood is prohibited by Jewish law, Toaff says he found proof of permission given by a highly restricted school of Ashkenazi rabbis to use blood, even human blood. 'The rabbis permitted it both because the blood was already dried, and because in Ashkenazi communities it was an accepted custom that took on the force of law.'
'Dr., former president of the, has said, 'I would expect a more serious statement than 'it might have been true.' ' He also expressed dismay at the sensationalism with which, Italy's leading daily, treated the issue. A preliminary rebuttal, including interviews with Italian scholars, appeared on 11 February 2007 in the Italian newspaper Corriere della Sera. Twelve of Italy's chief rabbis in a press release refuting Toaff's claims declared: 'It is totally inappropriate to utilize declarations extorted under torture centuries ago to reconstruct bizarre and devious historical theses.' Kenneth Stow, Professor Emeritus of Jewish History at the University of Haifa, wrote: 'To disparage this book is not, as some have suggested, to challenge academic freedom. It is to decry bad historiographical method.' Writing in the same newspaper, Prof.
States: 'There is plenty of evidence to suggest hatred between Jews and Christians, as many scholars have demonstrated regarding the Middle Ages. It is, however, quite a leap of imagination to take testimonies obtained under torture and to construct a hypothetical reality based on unrelated circumstantial facts. It may be true that dried blood or other exotic ingredients were used in popular medicine, Jewish or - not being an expert on the history of medicine, I remain open-minded on this; but it is sheer blind logic to jump to the conclusion that Jewish groups might have used Christian blood for ritual practices.'
According to, Professor of Mediterranean History at the University of Cambridge, '. The significance of blood in Christian culture, and in particular the significance of the, is largely ignored as an explanation of the fantasies, for such they were, about Passover rituals, fantasies in which the unleavened bread and wine became explicit negations of the body and blood of Christ. The has played a particularly nefarious role in the history of anti-Semitism.' Withdrawal and republication A week after its publication, Ariel Toaff withdrew the book from circulation, in order to 're-edit the passages which comprised the basis of the distortions and falsehoods that have been published in the media' The book was republished the following year. Toaff added an afterword entitled, 'Trials and Historical Methodology. In defence of Pasque di Sangue.'
Toaff stated that,I wish to specify that the principal aim of my research was to investigate the role of the so-called âblood cultureâ in the German-speaking Jewish community, as in the Christian society that surrounded it. This was a manifold, therapeutic, magical, propitiatory, alchemic role which flouted the strict biblical and rabbinic prohibitions on the consumption of blood.But between this dried blood used in the rite â blood which originated from unknown âdonorsâ, alive and well, and mostly belonging to indigent families â and alleged ritual murders there was no relationship whatsoever save in the minds of judges (and not only those of Trent) as they endeavoured to prove the blood accusation against the Jews. Through their tendentious interpretations, the magical, therapeutic, alchemic, propitious or maleficent use of blood served to give plausible support to the deadly blood libel.
References. S.Buttaroni, S. Musial (eds.) Ritual Murder Legend in European History, Krakow, Nuremberg, Frankfort, 2003 p.12 reads:'It is important to state from the very beginning that Jewish ritual murder never took place. Today proving such theories wrong is not the goal of scientific research'.
Cited Toaff, Pasque di sangue 2007 p.225 n.2. ( Haaretz). 'molto favorevole agli ebrei', as Elia Capsali, then Rabbi of, noted, and as cited by Toaff p.20. A.Toaff, Pasque di sangue Il Mulino, Bologna, 2007 p.29. Toaff, Pasque di Sangue, ibid.p.36. Toaff, Pasque di sangue ibid. P.45.
^ ( Haaretz). ^ By LISA PALMIERI-BILLIG. ( ) February 7, 2007.
(in Italian) 2008-01-19 at the ARCHIVI Anna Esposito e Diego Quaglioni contestano la nuova interpretazione dello storico. (Corriere della Sera) 11 febbraio, 2007. ^ By Kenneth Stow (HNN). ( Haaretz).
by David Abulafia (Times Literary Supplement) February 28, 2007. by Matthew Wagner and A.P. ( The Jerusalem Post) Feb. 14, 2007. by Gabriel Sanders ( The Forward) February 16, 2007.
![]()
Detail from Stora Hammars I, Sweden shows a man lying on his belly with another man using a weapon on his back. Note the Valknut above, symbolizing a slain warrior.
The blood eagle is a ritual method of execution, detailed in late skaldic poetry. According to the two instances mentioned in the Sagas, the victims (in both cases members of royal families) were placed in a prone position, their ribs severed from the spine with a sharp tool, and their lungs pulled through the opening to create a pair of 'wings'. There is continuing debate about whether the rite was a literary invention, a mistranslation of the original texts, or an authentic historic practice.[1][2][3]
Accounts[edit]
The blood-eagle ritual-killing rite appears in just two instances in Norse literature, plus oblique references some have interpreted as referring to the same practice. The primary versions share certain commonalities: the victims are both noblemen (Halfdan Haaleg or 'Long-leg' was a prince; Ãlla of Northumbria a king) and both of the executions were in retaliation for the murder of a father.
Einarr and Halfdan[edit]
In the Orkneyinga saga, the blood eagle is described as a sacrifice to Odin. Torf-Einarr has Harald Fairhair's son, Halfdan Long-Leg, ritually executed:
Ãar fundu þeir Hálfdan hálegg, ok lèt Einarr rÃsta örn á baki honum með sverði, ok skera rifin öll frá hrygginum ok draga þar út lúngun, ok gaf hann Ãðni til sigrs sèr.[4]Einarr made them carve an eagle on his back with a sword, and cut the ribs all from the backbone, and draw the lungs there out, and gave him to Odin for the victory he had won.[5]
Snorri Sturluson's Heimskringla contains an account of the same event described in Orkneyinga saga, with Einarr actually performing the deed himself:
Ãá gékk Einarr jarl til Hálfdanar; hann reist örn á baki honum með þeima hætti, at hann lagði sverði á hol við hrygginn ok reist rifin öll ofan alt á lendar, dró þar út lungun; var þat bani Hálfdanar.[6]Afterwards, Earl Einarr went up to Halfdan and cut the 'blood eagle' on his back, in this fashion that he thrust his sword into his chest by the backbone and severed all the ribs down to the loins, and then pulled out the lungs; and that was Halfdan's death.[7]
Ragnar Lodbrok's sons and King Ãlla of Northumbria[edit]
In Ãáttr af Ragnars sonum (the 'Tale of Ragnar's sons'), Ivar the Boneless has captured king Ãlla of Northumbria, who had killed Ivar's father Ragnar Loðbrók. The killing of Ãlla, after a battle for control of York, is described thus:
They caused the bloody eagle to be carved on the back of Ãlla, and they cut away all of the ribs from the spine, and then they ripped out his lungs.
The blood eagle is referred to by the 11th-century poet Sigvatr Ãórðarson, who, some time between 1020 and 1038, wrote a skaldic verse named Knútsdrápa that recounts and establishes Ivar the Boneless as having killed Ãlla and subsequently cutting his back.
Sighvatr's skaldic verse in Old Norse:
Skaldic verse, a common medium of Norse poets, was meant to be cryptic and allusive, and the idiomatic nature of Sighvatr's poem as a description of what has become known as the blood eagle is a matter of historical contention, particularly since in Norse imagery the eagle was strongly associated with blood and death.
Saxo Grammaticus in Gesta Danorum book 9, chapter 5,5 tells the following about Bjørn and Sigvard, sons of Ragnar Lodbrok and king Ãlla:
Idque statuto tempore exsecuti, comprehensi ipsius dorsum plaga aquilam figurante affici iubent, saevissimum hostem atrocissimi alitis signo profligare gaudentes. Nec vulnus impressisse contenti, laceratam salivere carnem.[9]This they did at the appointed time; and when they had captured him, they ordered the figure of an eagle to be cut in his back, rejoicing to crush their most ruthless foe by marking him with the cruellest of birds. Not satisfied with imprinting a wound on him, they salted the mangled flesh.[10]
Other accounts[edit]
Another possible oblique reference to the rite appears in Norna-Gests þáttr. There are two stanzas of verse near the end of its section 6, 'Sigurd Felled the Sons of Hunding', where a character describing previous events says:
The word translated 'raven' is not hrafn but hugin, one of Odin's ravens.
Authenticity[edit]
There is debate about whether the blood eagle was historically practiced, or whether it was a literary device invented by the authors who transcribed the sagas. No contemporary accounts of the rite exist, and the scant references in the sagas are several hundred years after the Christianization of Scandinavia.
Alfred Smyth supported the historicity of the rite, stating that it is clearly human sacrifice to the Norse god Odin. He characterized St. Dunstan's description of the Ãlla's killing as an 'accurate account of a body subjected to the ritual of the blood eagle'.[13]
Roberta Frank reviewed the historical evidence for the rite in her 'Viking Atrocity and Skaldic Verse: The Rite of the Blood-Eagle', where she writes: 'By the beginning of the nineteenth century, the various saga motifsâeagle sketch, rib division, lung surgery, and 'saline stimulant'âwere combined in inventive sequences designed for maximum horror.'[14] She concludes that the authors of the sagas misunderstood alliterative kennings that alluded to leaving one's foes face down on the battlefield, their backs torn as carrion by scavenging birds. She compared the lurid details of the blood eagle to Christian martyrdom tracts, such as that relating the tortures of Saint Sebastian, shot so full of arrows that his ribs and internal organs were exposed. She suggests that these tales of martyrdom inspired further exaggeration of the misunderstood skaldic verses into a grandiose torture and death rite with no actual historic basis. David Horspool in his book King Alfred: Burnt Cakes and Other Legends, while not committing to the historical veracity of the rite, also saw parallels to martyrdom tracts.[15] Frank's paper sparked a 'lively debate'.[16]
Ronald Hutton's The Pagan Religions of the Ancient British Isles: Their Nature and Legacy states that 'the hitherto notorious rite of the 'Blood Eagle,' the killing of a defeated warrior by pulling up his ribs and lungs through his back, has been shown to be almost certainly a Christianmyth resulting from the misunderstanding of some older verse.'[17]
References[edit]
Retrieved from 'https://en.wikipedia.org/w/index.php?title=Blood_eagle&oldid=947220528'
![]() Comments are closed.
|
Details
AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |