By Karin Finsterbusch, Armin L. Lange, K. F. Diethard Romheld, Lance Lazar
This quantity asks to which quantity historic practices and traditions of human sacrifice are mirrored in medieval and glossy Judeo-Christian instances. the 1st a part of the amount, on antiquity, makes a speciality of rituals of human sacrifice and polemics opposed to it, in addition to on alterations of human sacrifice within the Israelite-Jewish and Christian cultures, whereas the traditional close to East and old Greece are usually not excluded. the second one a part of the quantity, on medieval and glossy instances, discusses human sacrifice in Jewish and Christian traditions in addition to the debates approximately euthanasia and demise penalty within the Western global. The members contain: 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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Extra info for Human Sacrifice in Jewish and Christian Tradition (Numen Book)
Sample text
The scapegoat ritual, consequently, represents a special form of substitution rituals. Two components, however, seem of special interest, one is the transferal of the impurity by laying hands on the ram and the other Parpola, Letters, xxv. Hans Martin Kümmel, Ersatzrituale für den hethitischen König (Studien zu den Bogazköy Texten 3; Wiesbaden: Harrassowitz, 1967). 93 Daniel P. Wright, The Disposal of Impurity: Elimination Rites in the Bible and in Hittite and Mesopotamian Literature (SBLDS 101; (Atlanta: Scholars Press, 1987).
1350 B. C. E. involves elaborate ritual prescriptions concerning the reason of the ritual (pestilence), the time when it is to be performed (ad hoc), a designation of the substitute (rams and a woman), the adornment of the scapegoat, and the sending away of the scapegoat into the enemy’s land. Here it is the king and the army which need to be purified, while the rams function as the substitute for the officers, the woman assumes the role of the substitute for the king. As has been shown by D. Schwemer,102 the use of a woman as a substitute can be traced back to Babylonian eliminatory rites in which the relationship between the demon having caused the illness and the patient was considered as if a marriage.
Bernard, and H. Mohr; Stuttgart: Metzler, 2000), 533–35. 61 Moran, “Creation,” 81. 62 It is noteworthy to mention that the sign we may be read Sumerian geštug = Akkadian t¯emu. 63 ˙Pace Robert A. , “Divine Aspirations in Atrahasis and in Genesis 1–11,” ZAW 93 (1981): 197–216, 199–200; William L. Moran, “Some Considerations of Form and Interpretation in Atrahasis,” in William L. Moran, The Most Magic Word: Essays on Babylonian and Biblical Literture (ed. R. S. Hendel; CBQMS 35; Washington: Catholic Biblical Association of America, 2002), 46–58, 55.