The Kardashian Royalty Part Four

Jews Proven to Cannibalize Black Children by the Millions

Wheres your God now? Burger King Motto

Wheres Your God Now? Since the Jews use our abducted dead as feed for cattle and other livestock, in addition to cannibalism, Burger King has asked the question over their internet site to our people which frequent the facility, Wheres Your God Now? Edward G. Robinson in the 1956 film The Ten Commandments Friday, April 14, 2006 "Nah, where's your God now Moses?!"

Edward G. Robinson delivered what had to be the best line in any religious movie ever made (above) in his part in The Ten Commandments. http://www.tonyskansascity.com/2006/04/nah-wheres-your-godnow-moses.html

The King Main article: The Burger King The "Creepy King" character is a medieval king with a disproportionately large plastic head whose smiling facial expression never changes and who turns up unexpectedly and in unusual or anachronistic locations. The "Creepy King" was first

used to advertise the chain's breakfast sandwiches. The King presented a breakfast product to unsuspecting consumers in places such as their own bedrooms or front yards. The new breakfast slogan "Wake up with the King" was used in this campaign. The farcical nature of the Burger King advertisements inspired an internet meme where the King is photoshopped into comical or menacing situations, often accompanied by the phrase Where is your God now?.[20] When it ended its relationship with CP+B, Burger King announced that it would no longer utilize "The King" in its advertising programs. http://en.wikipedia.org/wiki/Burger_King_advertising

The alphanumerical evaluation of: THE KING The = 51 KI = 911 NG = 147 Subtotal 1109 + 7 Letters Total 1179 Amen Hotep = 97 Amen Hotep II = 97 (II)

To The European Male Jew Wheres Your God Now?

Since Amen Hotep II was known as Amen-Ra and Amen Horus Ra (God), and he has returned after leaving The Lords Prayer in 526 BC, being born 12.26.1956 in Yonkers, New York. Wheres your God now? In Amen Hoteps tomb was found the Sun Barque, also known as The Boat of a Million Years THE SUN BOAT

The Sun Boat (or Sun Barque) is the great ship in which Ra (or Atum or other gods) and his companions sailed through the sky giving light to the world. It is also the ship in which the gods traveled from the heavens to earth and which Ra took to go back to the sky when he became old, leaving Osiris in power. When the gods use it to travel between the worlds, it is called "The Boat of a Million Years."

Traditionally, the Sun Boat shows Ra in the center wearing the sun disk on his head. Osiris and Isis stand behind him, arms raised in prayer. Sometimes Nephthys is depicted as well. Set and Mehen stand with weapons raised to strike Apep. http://www.touregypt.net/godsofegypt/sunboat.htm

The derivitive of the word Cannibal We have the name of the biblical Land of Canaan, now known as The State of Israel.From the name of the Ancient Canaanites we derive the particle Can. The letter I is actually representative of the letter A, as in CANADA. The following descriptive name is the historical NANNA which is historys name for the God Nanna, otherwise known as the male

version of the Moon God of Wisdom. Next we have the Ancient Canaanite God Baal, also known as Bal and Bel. Lastly, the letters ism refer, first to the biblical Ishmael whose historic name is registered as ISHME SHAMASH as well as ISHME DAGAN/DAGON. We also have the abbreviated name of ISIS, OSIRIS as well as his son HORUS also spelled HORIS. So now we have World Facist Jewry eating people. Gods people. The word JEW is a misnomer. It is actually spelled Jue or simply Ju as in Judah and Judea. Not Jew which comes from the word Jewelery. Minus the Semitic God El we have World Jewry. Proving they disregard God. As it is written concerning the Jews as well as the American Blacks as well as all Black people. The phrase Black stems from Ancient Egypt which was known historically as The Land of Kemet which is translated, The Black Land This was due to the dark rich soil of Ancient Egypt as well as Ancient Sumeria, the biblical Land of Abraham, Ur of the Chaldees. Please look these names up in Wikipedia so as not to become confused with Jewish propaganda. So now we have the Jews using the word Cannibalism as a descriptive term for eating ones own species. The word Hamburger is actually a compound name. First we have the biblical Son of Noah named Ham which is an abbreviation of the biblical name of Abraham which in turn is derived from the historical name of Hammurabi. Next in the name Hamburger we have the letters bur which is an abbreviation of the name of the City of the Gods of Ancient Egypt called Busiris. The Jews have taken part of the name of this renowned city and have taken the first three letters and have given people around the world a new mode of transportation called a Bus and have purposely taken out the name of the historical Jesus, who lived in Ancient Egypt

(along with the biblical Moses - Ahmose II) whose name is well known as AMENHOTEP II who was also secretly AMENHOTEP I whose original first name was IRIS, named as such by the flower species of the same name after they were given to him as a gift by his Father, the historical TUTHMOSIS III, also known as the biblical JUDAH as well as the biblical Pharaoh whose name was rendered as So. The last particle in the name Hamburger are the three letters ger which stand for the Country of Germany, the country where the first Jews were placed by the Ancient Egyptians in the Caucasus Mountains, - imprisoned there behind a huge Wall which was exactly 666 miles in circumference. This is the answer to the age old biblical mystery in the Book of Revelations which states that

This calls for wisdom: let him who has understanding reckon the number of the beast, for it is a human number, its number is six hundred and sixty-six. - Revelation 13:18

Freemasons use homosexual acts in some of their upper-level rituals but almost all members deny being gay. Also, see Alex Jones ORDER OF DEATH.

It should be noted that the God of the bible uses the descriptive term Husband when referring to the State of Israel as his wife. This phrase however has been specifically institutionalized into canon scripture in reference to the God Baal and not to Yahweh. The Jews are predominately a secular (and an atheistic idol worshipping nation also known as The Gay Capital of the Middle East.

Freemasons use homosexual acts in some of their upper-level rituals but almost all members deny being gay. Also, see Alex Jones - ORDER OF DEATH.

Homosexuality and the Jewish Rite of Freemasonry Homosexual Rites of Passage: A Road to Visibility and Validation will help you, as a gay or lesbian individual, work through identity issues, come out, and become visible in a healthy and safe manner. You will find this unique book to be an excellent resource for validation and support during your courageous acts of personal growth. Furthermore, you will discover a positive affirmation of homosexual identities as well as issues that impede or prevent your positive homosexual identity formation. Homosexual Rites of Passage facilitates your journey toward visibility and personal validation by naming fear and shame as obstacles of your growth and describing affirming homosexual rites of passage so that you will not feel alone in your journey through life. Throughout Homosexual Rites of Passage, you will explore the essential relationship between homosexual identity development and rites of passage, or life experiences or events that mark emotional, familial, and growth transitions in your life and that they are different for homosexuals than for heterosexuals. Compelling and informative, this important book discusses how homophobia and homosexuals'internalized shame often cause these rites of passage to be ignored or not considered valid rituals for gay men and lesbians. You will find helpful and insightful ideas in this informative book to help you affirm your homosexual identity, such as: discovering the definitions of the stages of homosexual identity formation and their significance in defining your view of self and others examining outlines and descriptions of obstacles that prevent positive homosexual identity development, such as fear, shame, and guilt learning to address the role and significance of rites of passage in creating personal identity and space analyzing the description of rites of passage that is specific to the homosexual

community and that covers developmental milestones from birth to death, such as coming out or choosing a life partnerHomosexual Rites of Passage will assist your homosexual identity development through the celebration of homosexual rituals and rites of passage in a positive effective way. This valuable book addresses the issues that may impede your positive homosexual identity development and provides you with strategies to heal wounded and shamed identities, as well as providing you with a thorough description of homosexual rites of passage to help you understand and validate your homosexual identity. Synopsis: Homosexual Rites of Passage: A Road to Visibility and Validation will helpyou, as a gay or lesbian individual, work through identity issues, come out, and become visible in a healthy and safe manner. You will find this unique book to be an excellent resource for validation and support during your courageous acts of personal growth. Furthermore, you will discover a positive affirmation of homosexual identities as well as issues that impede or prevent your positive homosexual identity formation. Homosexual Rites of Passage facilitates your journey toward visibility and personal validation by naming fear and shame as obstacles of your growth and describing affirming homosexual rites of passage so that you will not feel alone in your journey through life. - Homosexual Rites of Passage: A Road to Visibility & Validation by Marie Mohler From: Yahoo Answers we find the following What percentage of Macdonalds burgers is human meat? Answer number 1. - If the amount of an ingredient is below a certain amount the product can be said to contain 0g - for instance look at a can of Coke Zero. So presumably McD's can say "Our burgers contain no human meat." however they could in fact contain up to 0.49g per 100g!

Best Answer - Chosen by Asker

Read 'Fast Food Nation' or (watch the film - it's about fictional characters but still grounded in reality.) Both are scary and very interesting. Or read this article: http://www.motherjones.com/news/feature/ So, in other words, it's very possible and if McDonald's don't have to declare a "human meat" content of .42g /100g (for example), you can bet they won't! Ethical or not, they're not going to risk shareholders' profits, are they? Also interesting to note - outbreaks of e coli from fast food burgers etc. are almost always a result of small traces of fecal matter (poo!) in the meat. That's a fact: http://www.mindfully.org/Food/E-Coli-Bee

There is an estimated 1.3 million young people from the Black race here in America who end up missing every year. These individuals end up in Hostle (we are specifically talking above the movie Hostle) environments where they are tortured and eaten by those of the Jewish faith, called The Jewish Rite. The Center for Disease Control has admitted that these zombies actually do exist. The correct manner in which to spell zombie is actually Zonbi. Here we find the riddle of the name ZION together with the letter B. Using the alphanumeric table, where A = 1, B = 2, C = 3, D = 4, etc., we find the numbers 5 (N), 2 (B), 6 (O). The letters BON, as in BONN, West Germany, and therefore also Hamburg Germany. Here it should be noted that the additional letters er, written as Er for the biblical and historical Er as the righteous son of Judah. This Er represents the first two letters in the name of Eric Robert Powell, which when reading from right to left spell the name of the Sun God Re`.

The remaining letters ZI are a 26 (N) followed by the number 9 (I). When added together these two numbers give us the birthdate of 12.26.1956 which is that of Amenhotep I as well as that of Eric Robert Powell, together with their time of birth being 5 AM (GMT) and 9 AM (EST). We also find the number 196 being the number equivilent in the name of Eric Robert Powell as well as the date 1609 AD which is the beginning of the slave trade. We also find the numbers 39.21.60 which, when added, provide us with the same numbers listed above. One should be known clear that alphanumerics is an exact science.

New York: Missing Women Fuel Speculation of 'Human Trafficking' Share on myspace Nayaba Arinde Special to the NNPA from the Amsterdam News August 10, 2009 NEW YORK (NNPA) - One of the great undiscussed dilemmas plaguing this city is the number of runaways and abducted children. The numbers are staggering. AMBER Ready Inc./Foundation estimates about 800,000 children are reported missing in America every year. The United Nations Office on Drugs and Crime defines human trafficking as the acquisition of people by improper means such as force, fraud or deception, with the aim of exploiting them. In New York, we have an epidemic of missing and alleged runaways who are actually victims of criminal groups who are profiting off of their sexual labor, declared retired detective Marquez Claxton. Local law enforcement, in spite of federal funding, does not adequately address or even acknowledge the existence of human trafficking operations that are expanding throughout the Black and Latino community. Many of the listed runaways are actually victims of human trafficking. Law enforce-

ment in general only discusses human trafficking in terms of the Asian and Latino immigrant population while ignoring the threat to young and under-aged indigenous Black and Latino women. In response to a series of questions, the police department told the Amsterdam News that they did have federal funds to investigate human trafficking. A Sgt. Nieves told the paper, There is a unit in the police department that falls under the Organized Crime Control Bureau. The police department does receive funds from the government. Deputy Commissioner of Public Information Paul Browne added, The NYPDs Organized Crime Control Bureau has detectives dedicated to the investigation of human trafficking in which, typically, young women are exploited for purposes of prostitution. Browne added, So far this year, the NYPD has arrested over 200 individuals (and 366 last year) engaged in the promotion of prostitution which, as I said earlier, is often the ultimate outcome of human trafficking. A mother, wanting to remain anonymous, recently contacted the Amsterdam News distraught that her daughter had been missing for several days. She feared the 16-year-old had fallen victim to a prostitution ring. While this particular story has a happy ending with the teenaged girl being found hours later after news coverage and various phone calls helped create something of a groundswell, the childs mother complained about how law enforcement refused to label the case abduction, as opposed to a runaway. Our young girls between the ages of 11 and 16 are disappearing at alarming rates in our communities, said Tulani Kinard, activist and Brooklyn City Council candidate. Much too often they are

being written off as runaways. There is a definite rise in human trafficking, whether by abduction or being lured into a situation from which there is no return. Once the label of being a runaway is associated with a missing child police report, the case is easily put aside and forgotten. I am advocating that more state funds are allocated to support New Yorks landmark Safe Harbor for Exploited Youth Act. We have to protect our children. As they prepare to launch the nations first wireless child protection service and community predator program, AMBER Ready, Inc. and the AMBER Ready Foundation declared that as 50 million of Americas children will return to school this fall; by summer, 1 million of them will be classified as missing or abducted. Working to reduce this number and to quickly recover those who are away from home, AMBER Ready, Inc. and the AMBER Ready Foundation will host the AMBER Ready Back-toSchool Safety Weekend in Times Square, August 15-16. Calling it Child Safety in the palm of your hand, Kai D. Patterson, president and founder of AMBER Ready, said that the AMBER Ready Program incorporates a major technological advance in the effort to find missing or abducted children. Research has shown that missing or abducted children not recovered in the first four hours likely never will be. The program enables parents and guardians to store their childrens photo, description and other valuable information in a profile in their wireless multimedia phones. Patterson continued that if the unfortunate situation ever occurs, an AMBER Ready subscriber can immediately transfer information to their local law enforcement agency, media stations, airports, and the AMBER Alert network, saving valuable time AMBER Ready Inc./Foundation states that an estimated 1.3 million children actually go missing each year going up 468 percent from 1982 to 2000. Blacks and Latinos, the least

informed about what do when children are abducted, equaled 65 percent of the total non-family abductions, with AfricanAmericans making up 42 percent of that group and Hispanics 23 percent. AMBER Ready Foundation/Inc. insists that the ahead-of-time collation of vital data, including a photo and identifying characteristics; ultimately saves time in the instance that a search needs to be established. Patterson maintains that, while it varies state to state, there is typically more than a two hour delay in making initial children reports, and the vast majorities (74 percent) of abducted children who are murdered are dead within the first three hours of abduction. Meanwhile, the New York State Missing Childrens Report shows that the number of missing children has actually decreased since 2007. However, it remains a dangerous issue that affects the lives of children and their families, especially in New York City. Over 5,000 missing child cases were reported in 2008 within the five boroughs alone. An estimated 53 percent of the reported cases were for children ages 13-15; 49 percent of them were Black and 60 percent of them were female. The national number of missing children has decreased by 3 percent to 20,414 in the year 2008. According to Missing and Exploited Children Clearinghouse Annual Report, Nearly all missing children cases were reported as suspected runaways (92.3 percent). Abduction cases accounted for approximately 1 percent of the total reports, and abductions committed by family members comprised the most frequent form of abduction. There have been an increasing number of missing females in these cases. In

2008, missing females were up to a booming 94 percent from ages 13 and over. Statistics have shown that the number of male cases makes up 40 percent of the total number of missing children. According to a 2009 article in Police magazine, most runaways leave home as a result of discontent with their current status quo, whether it is financial, social or academic. However, there is still no underlying cause of runaway cases, making it difficult for police intervention at times. More than 75 percent of runaways return home within two weeks, making the remaining runaway cases low priority to the police department. According to Police magazine, runaway cases are sometimes viewed as family problems that have been foisted on law enforcement. Many parents are critical of the police departments indirect negligence toward runaways, fearing that children may fall subject to sexual abuse, international abduction or various forms of harassment. The staggering number of missing children in New York City is unfortunate and families continue to search for their loved ones. The National Center for Missing and Exploited Children advises parents to teach their children of the potential dangers of runaway attempts as well as inform children of effective safety precautions, including Internet safety, to avoid possible abduction. It also advised that parents maintain a recent photo and proper identification, including the heights and weights of their children, in the event that they go missing, allowing police to immediately embark on search efforts for that child. If you have any questions

or any information about missing children, call 1-800-FIND-KID. Kinard concluded, Our families and communities need more support for social and family service programs that do the preventive/safety awareness work as well as the long-term caring of children who are victims of the crime of human trafficking. For more information, call 1-866-60-AMBER or log on to www.amberready.com. Also for more information visit missingkids.com. Erica Brown and Oscar McDonald contributed to this story. http://www.theskanner.com/article/New-York-Missing-WomenFuel-Speculation-of-Human-Trafficking-2009-08-10

Staggering number of missing Blacks fuel speculation of human trafficking By: Nayaba Arinde, Contributing Writer NEW YORK (Special to the NNPA from the Amsterdam News) One of the great undiscussed dilemmas plaguing this city is the number of runaways and abducted children. The numbers are staggering. AMBER Ready Inc./Foundation states that annually about 800,000 children are reported missing in America. The United Nations Office on Drugs and Crime defines human trafficking as the acquisition of people by improper means such as force, fraud or deception, with the aim of exploiting them. In New York, we have an epidemic of missing and alleged runaways who are actually victims of criminal groups who are profiting off of their sexual labor, declared retired detective Marquez Claxton. Local law enforcement, in spite of federal funding, does not adequately address or even acknowledge the existence of human trafficking operations that are expanding throughout the Black and Latino community. Many of the listed runaways are actually victims of human trafficking. Law enforce- ment in general only discusses human trafficking in terms of the Asian and Latino immigrant

population while ignoring the threat to young and under-aged indigenous Black and Latino women. In response to a series of questions, the police department told the Amsterdam News that they did have federal funds to investigate human trafficking. A Sgt. Nieves told the paper, There is a unit in the police department that falls under the Organized Crime Control Bureau. The police department does receive funds from the government. Deputy Commissioner of Public Information Paul Browne added, The NYPDs Organized Crime Control Bureau has detectives dedicated to the investigation of human trafficking in which, typically, young women are exploited for purposes of prostitution. Browne added, So far this year, the NYPD has arrested over 200 individuals (and 366 last year) engaged in the promotion of prostitution which, as I said earlier, is often the ultimate outcome of human trafficking. A mother, wanting to remain anonymous, recently contacted the Amsterdam News distraught that her daughter had been missing for several days. She feared the 16-year-old had fallen victim to a prostitution ring. While this particular story has a happy ending with the teenage girl being found hours later after news coverage and various phone calls helped create something of a groundswell, the childs mother complained about how law enforcement refused to label the case abduction, as opposed to a runaway. Our young girls between the ages of 11 and 16 are disappearing at alarming rates in our communities, said Tulani Kinard, activist and Brooklyn City Council candidate. Much too often they are being written off as runaways. There is a definite rise in human trafficking, whether by abduction or being lured into a situation from which there is no return. Once the label of being a runaway is associated with a missing child police report, the case is easily put aside and forgotten. I am advocating

that more state funds are allocated to support New Yorks landmark Safe Harbor for Exploited Youth Act. We have to protect our children. As they prepare to launch the nations first wireless child protection service and community predator program, AMBER Ready, Inc. and the AMBER Ready Foundation declared that as 50 million of Americas children will return to school this fall; by summer, 1 million of them will be classified as missing or abducted. Working to reduce this number and to quickly recover those who are away from home, AMBER Ready, Inc. and the AMBER Ready Foundation hosted the AMBER Ready Back-to-School Safety Weekend in Times Square, August 15-16. Calling it Child Safety in the palm of your hand, Kai D. Patterson, president and founder of AMBER Ready, said that the AMBER Ready Program incorporates a major technological advance in the effort to find missing or abducted children. Research has shown that missing or abducted children not recovered in the first four hours likely never will be. The program enables parents and guardians to store their childrens photo, description and other valuable information in a profile in their wireless multimedia phones. Patterson continued that if the unfortunate situation ever occurs, an AMBER Ready subscriber can immediately transfer information to their local law enforcement agency, media stations, airports, and the AMBER Alert network, saving valuable time AMBER Ready Inc./Foundation states that an estimated 1.3 million children actually go missing each year going up 468 percent from 1982 to 2000. Blacks and Latinos, the least informed about what do when children are abducted, equaled 65 percent of the total nonfamily abductions, with African Americans making up 42 percent of that group and Hispanics 23 percent. AMBER Ready Foundation/Inc. insists that the ahead-of-time collation of vital data, including a photo and identifying characteristics; ultimately saves time in the instance that a search needs to be established. Patterson maintains that, while it varies state to state, there is typically more than a two-hour delay in making initial children

reports, and the vast majorities (74 percent) of abducted children who are murdered are dead within the first three hours of abduction. Meanwhile, the New York State Missing Childrens Report shows that the number of missing children has actually decreased since 2007. However, it remains a dangerous issue that affects the lives of children and their families, especially in New York City. Over 5,000 missing child cases were reported in 2008 within the five boroughs alone. An estimated 53 percent of the reported cases were for children ages 13-15; 49 percent of them were Black and 60 percent of them were female. The national number of missing children has decreased by three percent to 20,414 in the year 2008. According to Missing and Exploited Children Clearinghouse Annual Report, Nearly all missing children cases were reported as suspected runaways (92.3 percent). Abduction cases accounted for approximately 1 percent of the total reports, and abductions committed by family members comprised the most frequent form of abduction. There have been an increasing number of missing females in these cases. In 2008, missing females were up to a booming 94 percent from ages 13 and over. Statistics have shown that the number of male cases makes up 40 percent of the total number of missing children. According to a 2009 article in Police magazine, most runaways leave home as a result of discontent with their current status quo, whether it is financial, social or academic. However, there is still no underlying cause of runaway cases, making it difficult for police intervention at times. More than 75 percent of runaways return home within two weeks, making the remaining runaway cases low priority to the police department. According to Police magazine, runaway cases are sometimes viewed as family problems that have been foisted on law enforcement. Many parents are critical of the police departments indirect negligence toward runaways, fearing that children may fall subject to

sexual abuse, international abduction or various forms of harassment. The staggering number of missing children in New York City is unfortunate and families continue to search for their loved ones. The National Center for Missing and Exploited Children advises parents to teach their children of the potential dangers of runaway attempts as well as inform children of effective safety precautions, including Internet safety, to avoid possible abduction. It also advised that parents maintain a recent photo and proper identification, including the heights and weights of their children, in the event that they go missing, allowing police to immediately embark on search efforts for that child. If you have any questions or any information about missing children, call 1-800-FIND-KID. Kinard concluded, Our families and communities need more support for social and family service programs that do the preventive/safety awareness work as well as the long-term caring of children who are victims of the crime of human trafficking. http://vote4claxton.wordpress.com/2009/08/16/marquezclaxton-speaks-about-missing-children-human-trafficking/

Moloch April 4, 2004 By admin

Moloch, the Abomination of the Children of Ammon

The Flight of Moloch - William Blake Molech, whose name probably derived from Melech king and Bosheth, shame, was one of the deities worshipped by the idolatrous Israelites. He was referred to as the abomination of the children of Ammon (1 Kings 11:7) and the primary means of worshiping him appears to be child sacrifice or to pass through the fire. Solomon was said to have built a temple to him.

Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon. (1 Kings 11:7) Sacrificing children was not uncommon, but the practice died down around the time of Jeremiah when the King defiled Tophet, the place where Moloch was worshiped. He also defiled Topheth, which is in the valley of the son of Hinnom, that no man might make his son or his daughter pass through the fire for Molech. (2 Kings 23:10) For the sons of Judah have done that which is evil in My sight, declares the LORD, they have set their detestable things in the house which is called by My name, to defile it. They have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire, which I did not command, and it did not come into My mind. Therefore, behold, days are coming, declares the LORD, when it will no longer be called Topheth, or the valley of the son of Hinnom, but the valley of the Slaughter; for they will bury in Topheth because there is no other place. (Jer 7: 30-32) Moloch has often been identified with Milcom, the god of the Ammonites. He was probably also identified with Baal, and as a sun or fire god, as he was also identified with the Assyrian/Babylonian Malik, and at Palmyra Malach-bel. Moloch is also identified with Baal Hammon in Carthaginian religion. Moloch in Paradise Lost Milton writes of him in Paradise Lost First, Moloch, horrid King, besmeared with blood Of human sacrifice, and parents tears; Though, for the noise of drums and timbrels loud, Their childrens cries unheard that passed through fire To his grim idol. Him the Ammonite Worshiped in Rabba and her watery plain, In Argob and in Basan, to the stream Of utmost Arnon. Nor content with such

Audacious neighbourhood, the wisest heart Of Solomon he led by fraud to build His temple right against the temple of God On that opprobrious hill, and made his grove The pleasant valley of Hinnom, Tophet thence And black Gehenna called, the type of Hell. - Paradise Lost, i. 391-405

Moloch - Dictionnaire Infernal Dictionnaire Infernal Collin de Plancy (1863) (paraphrased) Moloch was the god of the Ammonites, portrayed as a bronze

statue with a calfs head adorned with a royal crown and seated on a throne. His arms were extended to receive the child victims sacrificed to him. Milton wrote that Moloch was a frightening and terrible demon covered with mothers tears and childrens blood. Rabbis claim that in the famous statue of Moloch, there were seven kinds of cabinets. The first was for flour, the second for turtle doves, the third for an ewe, the fourth for a ram, the fifth for a calf, the sixth for a beef, and the seventh for a child. It is because of this, Moloch is associated with Mithras and his seven mysterious gates with seven chambers. When a child was sacrificed to Moloch, a fire was lit inside the statue. The priests would then beat loudly on drums and other objects so that the cries would not be heard. Reference

DeliriumsRealm Store: Buy Moloch Merchandise Book: Dictionary of Angels Including the Fallen Ones Book: Paradise Lost Related Articles on DeliriumsRealm:
1. Melchom 2. Belphegor 3. Adramelech 4. Mammon 5. Eurynome

http://www.deliriumsrealm.com/300/moloch/

The Molech Temple From the article: Are abortion clinics the modern day temple of Moloch?

dreadstar (689)

Moloch/Molech was the demon-god that required the sacrifice of innocent blood, typicall y children burned up by fire, and the bible records in Second Kings that Solomon built a temple to Molech in Jerusalem. Look it up in any bible version, it's really in there. Abortion clinics abort children and incinerate them; is this not the modern day temple of Moloch? Is this possibly how this little nation commands such diabolical power in world affairs? ASV: Then did Solomon build a high place for Chemosh the abomination of Moab, in the mount that is before Jerusalem, and for Molech the abomination of the children of Ammon. BBE: Then Solomon put up a high place for Chemosh, the disgusting god of Moab, in the mountain before Jerusalem, and for Molech, the disgusting god worshipped by the children of Ammon. DBY: Then did Solomon build a high place for Chemosh the abomination of the Moabites, on the hill that is before Jerusalem, and for Molech the abomination of the children of Ammon. KJV: Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon. JPS: Then did Solomon build a high place for Chemosh the detestation of Moab, in the mount that is before Jerusalem, and for Molech the detestation of the children of Ammon. WBS: Then Solomon built a high place for Chemosh, the abomination of

Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon. WEB: Then did Solomon build a high place for Chemosh the abomination of Moab, on the mountain that is before Jerusalem, and for Molech the abomination of the children of Ammon. YLT: Then doth Solomon build a high place for Chemosh the abomination of Moab, in the hill that 'is' on the front of Jerusalem, and for Molech the abomination of the sons of Ammon;

http://www.mylot.com/w/discussions/71287.aspx

UTU (SHAMASH)/CHEMOSH THE SUN LORD

TABLE OF CORRESPONDENCES FATHER MOTHER SISTER BROTHER CITIES TEMPLE NANNA/SIN NINGAL INANNA/ISHTAR ISHKUR/ADAD SIPPAR, LARSA E-BABBAR (WHITE

HOUSE) CONSORT SYMBOL GIFTS SHERIDA/AYA SUN DISK. PRUNING SAW CLARITY, INSIGHT

Utu is the Sumerian Sun God, whose Akkadian name is Shamash. He represents the brilliant light of the sun, which returns every day to illuminate the life of mankind, as well as the heavenly Force that brings the warmth which causes plants to grow. Utus pictographic sign appears already in the earliest written cuneiform records. Several Old Sumerian kings speak of Utu as their king, and this can be attested by the kings name forms, which may include the name of the god or his epithets in it. In the Sumerian tradition, Utu is the son of Nanna, the Moon Lord and his consort Ningal, and twin brother of Inanna, the Great Goddess of Love and War, showing therefore that the Light of the Day came from the Torch of the Night and the Lady of Dreams. Nanna and Ningal had another son, the patron god of weather changes and holder of thunderbolts, Ishkur or Adad, Utus younger brother. In Akkadian tradition, Utu/Shamash is sometimes the son of Anu, the Skyfather, or Enlil, the Air Lord. Utus consort is Sherida (Sumer) or Aya (Akkadian for dawn). The two principal temples of Utu were both called E-babbar, or White House, and were located in Sippar (in the North) and Larsa in Southern Sumer. Thorkild Jacobsen mentions in The Treasures of Darkness that Utu s/Shamashs main characteristics is Righteousness, for He is the power in the light that reveals all that is to be seen, and the foe of darkness and deeds of darkness. Thus, in the social plane, Utu becomes a power for justice and equity. Utus social role is therefore as guardian of justice, as judge of gods and men. In such position, he presides in the morning in cournts such as the one we know from the Bathhouse Ritual, where demons and other evildoers are sued by their human

victims. At night, Utu/Shamash judges disputes among the dead of the Underworld. He is the last appeal of the wronged, who can obtain no justice from their fellow men, and their cry of despair to him, i-Utu, was feared as possessing supernatural power. Basically, each morning Utu rises from the 'interior of heaven' with rays out of his shoulders in the East and crosses the firmament and all heavenly luminaries before finally reentering through the corresponding set of gates in the west. This means the Sun god travels to the Underworld everyday, becoming one of its Luminaries of the Land of No Return during nightime. Thus, Utu/Shamash is one of the Ever-Returning Deities of Mesopotamia, who travel to the Depths Below entering its Gates at Sunset and returning to brighten up the Heights Above at dawn every single day. The West Gates where the Sun sets in the Epic of Gilgamesh are said to be guarded by the Scorpion People, beings half human, half scorpion, the first Otherworld challengers Gilgamesh had to meet and win over in his search for immortality. Utu/Shamash travels the skies either on foot or in a chariot, pulled by fiery mules. His domain is called in The Phoenician Letters (by Wilfrid Davies and G. Zur, Mowat Publishing, Manchester, UK, 1979) the High Country, the heavenly sphere where the stars can be found. In terms of character, Utu/Shamash is the Light that All Sees, and thus regarded as a god of truth, justice, and right. Thus his association to law and order, as well as a provider of clarity for oracles. I guess we could very much express the law-giving powers of Utu/Shamash as being the Spirit or Soul of the Law, i.e. He rules over the facts and acts which should guide righteous living, the standards for truthful action and deeds in the world, thus being the god for omens and oracles, because His is also the Will of the Ensouled Universe. Marduk, on the other hand, can be associated with the Law in the sense of being the Letter of the Law, the power that should be applied to Perfection to ensure the prosperity of the land. What the Spirit of the Law dictates (Utu/Shamsh) is accomplished by the coding of Harmonious Living, or the Power of Marduk. Utu/Shamash together with the storm-god Adad, he was often invoked in extispicy rituals. THE SUN GOD IN MYTH In Mesopotamian myths, Utu/Shamash is mentioned as follows:

a) The Brother and Best Friend - As the brother Inanna/Ishtar, the young goddess of Love and War, Utu appears as friend and initiator, the emblematic representative of the opposite Sex in the peer group, or the brother closer to the age of his younger sister, who loves her and challenges her as well so that she has to find within her own self in all worlds the guts to equal him in all levels and spheres. Utu in this context is the Best Friend and Beloved Challenger, whose otherness help us to define ourselves better in opposition to what he is. This . Thus, in a passage called The Huluppu Tree, the first in the Cycle of Inanna, Utu refuses to help his kid sister to defeat the treacherous bird and the demoness who had searched for shelter in the Tree Inanna had planted in her garden for her people. Utu/Shamash by refusing to help his divine sister acts in her best interests, because in Mesopotamia a young goddess should be initiated by the hero, as well as young prince is initiated by goddess. He appears therefore as the Contender who wants Inanna/us to succeed by her/our own means and initiative, the brother that will not give us an easy time, but who will also stand by us, in case he feels we cannot handle the situation, but only then... We also meet Utu again in a second lovely passage of the Cycle of Inanna called "The Bridal Sheets". In it, Utu/Shamash comes to his sister and tells her that he will bring her a piece of linen, "which is always needed". In actual fact, Utu is not talking about linen, but referring to his pet sister, who like the piece of cloth which was once flax and then was retted, spun, dyed, woven, etc. has become a lovely girl, ready to meet her beloved. In this myth, Utu/Shamash represents the peer group, the acknowledgement and acceptance all teenagers crave from the opposite Sex that helps to encourage confidence in the Lover Within ourselves. In this passage, we can feel in the exchanges the intimacy and closeness between brother and sister. b) The Protector of Dumuzi - We meet Utu/Shamash still in the Cycle of Inanna in a passage when Dumuzi, Inannas consort, is terrified by the fact that Inanna sentenced him to the Underworld for being neglectful of her. Thus, two Underworld demons called galla are after him. In order to escape his fate, Dumuzi appeals to Utu for help to escape the demons by remembering the God of Justice that by marriage to Inanna, Utu is Dumuzis brother-in-

law, thus kin to Dumuzi as well. Utu comes for the rescue of the selfish shepherd-king. Why does Utu help Dumuzi, one may ask? Firstly, Dumuzi did not hurt the Spirit of any Law and did not disrupt the balance of society, i.e. Dumuzi is neither a criminal nor has committed any offense to the people of Mesopotamia. Utu as the Sun God stands for Solar or Rational Consciousness. Solar Consciousness is about absolute justice, moral force and integrity. Thus, Dumuzi did not fail Utu/Shamash designs and the land of Mesopotamia, but he did fail Inanna, Utus sister, and Dumuzis wife. He failed Inanna by not missing Her for the three days She had descended to the Underworld, Dumuzi did not say a word expressing concern for the safety of Inanna or a best wish for Her return to the Heights Above. In this sense, Dumuzi was totally neglectful to his consort and wife. Dumuzi failed the test of empathy, trust, responsibility towards those we captivate, in other words, he failed Love and His Beloved. Utu helps Dumuzi escape twice the gala demons by shapeshifting the young shepherd-king first into a slow, lowly snake, meaning that Dumuzi should learn to master the wisdom of the low earth and physical plane, and not to feel above it as the young king behaved in the absence of Inanna. The second transformation Utu grants Dumuzi is the one of a swift, high climbing mountain gazelle, or the gifts of speed and understanding of the world and existence from a higher standpoint. Dumuzi is thus given the opportunity to experience his earthly kingdom in two different guises and be transformed by both. c) As the Personal God of Gilgamesh - In the Epic of Gilgamesh, Utu/Shamash is Gilgameshs personal god. The king of Uruk prays to Shamash when he and Enkidu decide to defeat Humbaba, the guardian of the Cedar Forest. It is to Him that Enkidu and Gilgamesh offer sacrifices in thanksgiving for the defeat of the Bull of Heaven Inanna/Ishtar sent to battle them in Tablet VI of the Epic of Gilgamesh. d) In the myth of Etana, the eagle and the snake break an oath of friendship celebrated between them in the presence of Utu/Shamash. An oath to the God who represented The Spirit of the Law was a serious undertaking. Once broken, the guilty part

should suffer strong punishment, and The eagle betrays the snake in the most fundamental way by slaughtering the snakes offspring and destroying the snakes nest. Thus, the eagle ihas to pay for his wrondoing by having to endure enormous suffering emprisioned in a deep pit, and then can only find redemption by having to help Etana, the king, to fly to the Heights Above and capture the Plant of Life to accomplish his dream of an heir and son. Etana in this context stands for the king and solar consciousness, the solar disc being a symbol of sacred kingship especially in Assyria. I have interpreted the metaphor of the eagle and the snake as the understanding a monarch must have of the meaning of power and the exercise of justice between irreconcilable oppositions within a nation that is being built. In other words, eagle and the snake can be seen as the warring factions of the land a monarch should keep close watch upon. Difficult to unite, for they are different species, although a truce can be established and maintained by the application of justice. However, the greedy eagle is the one that poses the hardest trial for the king. By betraying the snake and killing its offspring it needed more healing and more attonement. Etana the king can be seen as both the snake, who had its offspring killed by the eagle, thus Etana also grieved for the offspring of his blood he wanted to father so much. The snake was the beast in the king, raw energy and grief. Etana also mean that the monarch should be the embodiment of Shamash/Utu and be the Spirit of the Law and Light that all Sees and Zeals for his domains. Professor Simo Parpola says the following about the relationship of snake and serpent presented in this myth (extracted from his article The Assyrian Tree of Life, Journal of Near Eastern Studies, volume 52, January-October 1993) "The eagle and the serpent are conflicting aspects of mans soul, the one capable of carrying him to heaven, the other pulling him down to sin and death. Ignoring the voice of his conscience (the small fledgling), he becomes guilty of perfidy, greed and murder; for this, he is punished. This is an allegory for spiritual death; the same idea is expressed by the childlessness of Etana, to whom the narrative returns (Etanas barren wife being the equivalent to his barren soul, and the desired son/fruit an allegory by which Etana will be judged)."

Etanas realization of his condition is the beginning of his salvation; from now on, he appears as a person, referred to by his own name. Admitting his guilt and shame, he prays for a plant of birth, that is a chance for spiritual rebirth, and is guided to the path that will take him there. Solar consciousness, the prerogative of Shamash/Utu, is the crowning achievement for the monarch, who, having healed himself, returns to form his own blood family to head his kingdom for a few more generations in Mesopotamia. e) Last but surely not least, in the myth Enki and the World Order, where civilisation is established and organised by Enki, the God of Sweet Waters, Magick, Crafts and Wisdom, Enki places Utu in charge of the entire universe, and states that: "The valiant Utu [is] the herald of the holy Anu the judge, the decision-maker of the gods, who wears a lapis lazuli beard, who comes from the holy heaven, born of Ningal, Enki placed in charge of the entire universe" (lines374-379). THE GREAT HYMN TO UTU One of the most beautiful hymns that came to us from Ancient Mesopotamia is a composition called the Great Hymn to Utu, which is present in its entirely in the section of Hymns and Poems here in Gateways taken from "Babylonian Wisdom Literature" by Lambert. Amongst the many epithets the god is referred to, we have "shepherd without exception", master of the upper and lower regions (stressing also Shamashs as the All-Seeing Light of the Underworld), "so that all monsters of the deep behold Shamashs light". The following points should be stressed about this beautiful and long hymn: 1. Shamash as the Divine Stern Judge to whom the gods and humanity bow. The universe in particular longs for Shamashs light, which regulates what we would call Civil Legislation, or the one involving relatives, familiar and busines ties, code of conduct and righteous living for all. 2. Shamash as the Power of the Highest Discernment, thus the Divine Manager of omens and oracular divination. The hymn says that Shamash makes what is perplexing plain.

3. Shamash as the Power of Truth, because He grants Revelation to the families of men as the Seer god, the foremost: "Brightener of gloom, illuminator of darkness, Dispeller of darkness, illuminator of the broad earth. " UTU AND ASTROLOGY Finally, the first point raised about Utu/Shamash in "The Phoenician Letters" is that the realm of Utu/Shamash is the realm of science and of the astrologers. Following suit, the master warns the crown prince and acolyte to be very careful when considering the matter of forecasts, especially the ones involving doom and defeat, because "the same signs which are in the heavens have opposite results" (page 84) and that : "there are twelve signs of lominions through which the god Shamash travels as he goes about His dominions, and in each, so it is said, a peril is overcome, a quality developed. ... Therefore, a quality of a sign is to be sought, bearing in mind what sort of will and country the matter being examined is placed within" (page 85) Basically, some fundamental points are spelled out here. First, Astrology/Astronomy as a science, and this issue was raised by the eminent French Assyriologist Jean Bottro this century: the observation of the skies, stars and planets show in Mesopotamia the roots of scientific thought and reasoning way ahead other civilisations in antiquity. In his groundbreaking chapter on "Divination and the Scientific Spirit", Professor Jean Bottro proves that our soul ancestors studied the stars and their routes upon the skies within a framework that involved observation, careful notetaking, the making of assumptions/hypothesis, consideration of all possible variables interferring with events and the drawing of conclusions based on facts previously attested (in: Mesopotamia: writing, reasoning and the Gods, The University of Chicago Press, Chicago, London, 1987). To illustrate this point: "A typical diary entry begins with a statement on the length of the previous month. It might have been 29 or 30 days. Then, the present month's first observation

- the time between sunset and moonset on the day of the first waxing crescent - is given, followed by similar information on the times between moonsets and sunrises and between moonrises and sunsets, at full moon. At the end of the month, the interval between the rising of the last waning crescent moon and sunrise is recorded. " From Echoes of the Ancient Skies: The Astronomy of Lost Civilizations by E. C. Krupp. Full article in Shems Babyloniaca (caution: this site is down at the moment...) The second and final point I would like to draw your attention to relates to the stern warnings for the crown prince to use his judgement and not to believe in forecasts of doom, or in foolish men who state that a planet is a bad influence or that a god is dangerous show that clarity and discernment are chief qualities of Utu/Shamash that should be cultivated by the ruler, because "the nature of Shamash is to shine upon all". The gifts Utu/Shamash bring to us are therefore radiance, energy, warmth, clarity, discernment and above all, equality. Because the Phoenician Letters also say that that we all "must handle the task of creation , the chariot of the sun fearlessly and with humility, only thus can the man be a real king: from which it follows that all men are kings by creation" pg. 94 http://www.gatewaystobabylon.com/gods/lords/lordutu.html

Malik as Molech A rabbinical tradition attributed to the Yalkout of Rabbi Simeon,[5] says that the idol was hollow and was divided into seven compartments, in one of which they put flour, in the second turtle-doves, in the third a ewe, in the fourth a ram, in the fifth a calf, in the sixth an ox, and in the seventh a child, which were all burned together by heating the statue inside.

This depiction of Molech which is most usually depicted as a (Screech) Owl is originally, as pictured below, the Ancient Egyptian Bull named Apis. The head with two arms raised depicts the Ancient Egyptian Horus with the same body posture. The two raised arms with the head in the center actually depicts Horus as Thrice Blessed which depiction is symbolic of the Triple-Crown of Horus, the only Deity given such honors. The present day Masons use it as the first rank of a initiated Mason as if in a Sign of Surrender to his Elders and is the world-wide symbol of Surrender (to Horus the Egyptian Second Coming of the Christ). As Apis the Bull, this signifies the original first sign of the Zodiac which was Taurus. From this name in astronomy, we locate the Ancient Egyptian names of Osiris, Isis as well as Horus and the name Iris which was Amen Hoteps original first name, dedicated to a species of flowers of the same name while his Father, Thutmosis III journeyed back from Ancient Syria after a successful campaign against the treasonous Syrians. It was these same Syrians, who are actually Syrian Jews passing themselves off as Muslim Arabs as Sunnis. It is the Sunni leadership which have reeked havoc on the Middle-East and elsewhere pawning themselves off as Liberation Movements of the House of Israel, America and Europe ruled by The Committee of 300, ruled by Queen Elizabeth who is about to be overthrown and the so-called body of 4,400 Jews. The 4,000 is about to be named by this author as the perpetrators of the 9/11 Fiasco (missing from the WTC) as well as the Forbes 400 for the same year of 2001. The Correct name of Molech/Moloch is MALIK. First using the alphabet as mathematics (A = 1; B = 2; etc.), the name MALIK presents us with a series of prophetic and profoundly bizarre numbers which are a set of terrorist formulas used by Ancient Egypt against the Syrian Jews which : rebelled ( - here we have the name of the sun God Re` combined with the biblical and historical God Bel, also known as Bal and Baal the latter name meaning the Soul of Allah, an Ancient Egyptian name). We find within the name MALIK a 314 which is indicative of The Second Coming of the Christ. The passage reads as follows:

314. The Quest By Aleister Crowley

APART, immutable, unseen, Being, before itself had been, Became. Like dew a triple queen Shone as the void uncovered: The silence of deep height was drawn A veil across the silver dawn On holy wings that hovered. 1 The music of three thoughts became The beauty, that is one white flame, The justice that surpasses shame, The victory, the splendour, The sacred fountain that is whirled From depths beyond that older world A new world to engender. 2 The kingdom is extended. 3 Night Dwells, and I contemplate the sight That is not seeing, but the light That secretly is kindled, Though oft-time its most holy fire Lacks oil, wheneer my own Desire Before desire has dwindled. I see the thin web binding me With thirteen cords of unity 4 Toward the calm centre of the sea. (O thou supernal mother! 5) The triple light my path divides To twain and fifty sudden sides 6 Each perfect as each other.

1 0

1 5

2 0

2 5

Now backwards, inwards still my mind Must track the intangible and blind, And seeking, shall securely find Hidden in secret places Fresh feasts for every soul that strives, New life for many mystic lives, And strange new forms and faces. My mind still searches, and attains By many days and many pains To That which Is and Was and reigns Shadowed in four and ten; 7 And loses self in sacred lands, And cries and quickens, and understands Beyond the first Amen. 8 Note 1. A qabalistic description of Macroprosopus. Dew, Deep Height, &c., are his titles. Note 2. Microprosopus. Note 3. Malkuth, the Bride. In its darkness the Light may yet be found. Note 4. The Hebrew characters composing the name Achd, Unity, add up to 13. Note 5. Binah, the Great Deep: the offended Mother who shall be reconciled to her daughter by Bn, the Son. Note 6. Bn adds to 52. Note 7. Jehovah, the name of 4 letters, 1+2+3+4=10. Note 8. The first Amen is = 91 or 7 x 13. The second is the Inscrutable Amoun. 4 0 3 5 3 0

The Screech owl is one of the smaller owls, standing just seven to ten inches tall when fully grown, but the noise that can emit from one of these tiny owls is nothing short of hair raising.

They emit a short series of very mellow sounding hoots, rather like a wooden flute once in a while, but more typical is the quavering eerie wail that echoes through the forests and outward.

A Screech Owl Infant

The screech owl is in fact fairly easy for people to imitate and the imitations that people can do will very often get a resultant reply, or curious or outraged responses from other birds as well. The screech owl is a nocturnal owl, and starts its hunting after sunset. A nocturnal bird, with activity begining after sunset. Similar to the Western Screech Owl. Screech owls will hunt from dusk until dawn, most of their hunting being the first four or five hours after dark sets in.

Fledgling Screech Owl

Primarily they will perch and dive, but may hover. Mainly the screech owl will hunt in the woods, but will go out into the open field or a swampy area briefly.

They spot the prey, dive very rapidly and grasp their catch with very sharp talons. Screech owls will also capture insects and take them as well. The small prey is usually swallowed in one piece, while the larger prey is carried to a perch and torn with talons. The Screech Owl will eat chipmunks, rats,squirrels, shrews, moles, as well as birds such as the grouse and quail.

Adult Screech Owl

The Screech owl will usually breed in April,and have a very unique courtship and mating ritual. Males approach females, calling from many different branches until they are close to the female and then will bob his head and swivel it and even wink at the female. If she accepts the male as a mate she will move in closer and they will touch bills, and very often preen each other. Screech owls will mate for life but if the previous mate disappears they will accept a new mate in its stead.

The Screech owl will almost always nest in the cavity of a tree, but will sometimes take over other birds nests, such as a used woodpecker nest that already sit inside the tree. The female will lay about 4 or 5 eggs, but sometimes as many as 8 and in about 25 days they will begin to hatch. The females do the incubating, but the males will help when necessary and also provide most of the food while the female is brooding. **Special Thanks to Diana, a Fourth Grader at Centura School for finding the images for this article**
http://www.itsnature.org/air/birds-air/screech-owl/

Eastern Screech Owl

The Western Screech Owl (Megascops kennicottii) is a small owl native to North and Central America, closely related to the European Scops owl and the North American Eastern Screech Owl. That sometimes lives in cactuses. The scientific name commemorates the American naturalist Robert Kennicott. Prey These birds wait on perches to swoop down on unsuspecting prey; they may also catch insects in flight. Their diet consists mainly of small mammals, and birds, and large insects. They are active at night or near dusk, using their excellent hearing and night vision to locate prey.
From Wikipedia.com

Scientific Name: Moloch horridus Family: Agamidae Adult Size: 7 to 9 inches snout to tail tip Range: Australia Habitat: Arid areas and deserts

Molochs, also called thorny devils due to the thick thorns adorning their bodies, are exceptionally adapted to living in nearly

inhospitable, dry places that would cause many herps to shrivel up in desiccation. Although their thorns arent hard, they help the lizard blend into its environment along with a motley array of reds, oranges, yellows and cream tones. Ants of a few specific species comprise the entire Moloch diet, with between 1,000 and 2,000 required daily to maintain their health. This is all they eat, so once they are removed from their native haunts, they are doomed to suffer a slow death by starvation. This, and the fact that Australia doesnt allow export of any of its wildlife, means youll never have the chance to even attempt to keep one of these fascinating creatures.

HAWTHORNE ETYMOLOGY ha c.1300, natural expression of surprise, distress, etc.; found in most European languages; in Old English, Greek, Latin, Old French as ha ha. A ha-ha (1712), from French, was "an obstacle interrupting one's way sharply and disagreeably;" so called because it "surprizes ... and makes one cry Ah! Ah!" [Alexander Le Blond, "The Theory and Practice of Gardening," 1712]. hah variant of ha. hag One of the magic words for which there is no male form, suggesting its original meaning was close to "diviner, soothsayer," which were always female in northern European paganism, and hgtesse seem at one time to have meant "woman of prophetic and oracular powers" (lfric uses it to render the Greek "pythoness," the voice of the Delphic oracle), a figure greatly feared and respected. Later, the word was used of village wise women. Haga is also the haw- in hawthorn, which is an important tree in northern European pagan religion. - and haetnesse "goddess," used of Minerva and Diana.

If the hgtesse was once a powerful supernatural woman (in Norse it is an alternative word for Norn, any of the three weird sisters, the equivalent of the Fates), it might originally have carried the hawthorn sense. Later, when the pagan magic was reduced to local scatterings, it might have had the sense of "hedge-rider," or "she who straddles the hedge," because the hedge was the boundary between the "civilized" world of the village and the wild world beyond. The hgtesse would have a foot in each reality. Even later, when it meant the local healer and root collector, living in the open and moving from village to village, it may have had the mildly pejorative sense of hedge- in M.E. (hedge-priest, etc.), suggesting an itinerant sleeping under bushes, perhaps. The same word could have contained all three senses before being reduced to its modern one. hedge (n.) O.E. hecg, originally any fence, living or artificial, from W.Gmc. *khagja (cf. M.Du. hegge, Du. heg, O.H.G. hegga, Ger. Hecke "hedge"), from PIE *kagh- "to catch, seize; wickerwork, fence" (cf. L. caulae "a sheepfold, enclosure," Gaul. caio "circumvallation," Welsh cae "fence, hedge"). Related to O.E. haga "enclosure, hedge" (see haw). Figurative sense of "boundary, barrier" is from mid-14c. Prefixed to any word, it "notes something mean, vile, of the lowest class" [Johnson], from contemptuous attributive sense of "plying one's trade under a hedge" (hedge-priest, hedgelawyer, hedge-wench, etc.), a usage attested from 1530s. hedge (v.) late 14c., "make a hedge," also "surround with a barricade or palisade;" from hedge (n.). The sense of "dodge, evade" is first recorded 1590s. That of "insure oneself against loss," as in a bet, by playing something on the other side is from 1670s, originally with in; probably from an earlier use of hedge in meaning "secure (a debt) by including it in a larger one which has better security" (1610s). Related: Hedged; hedging. The noun in the wagering sense is from 1736. ravine 1760, "deep gorge," from Fr. ravin "a gully" (1680s, from O.Fr. raviner "to hollow out"), and from Fr. ravine "violent rush of water, gully," from O.Fr. ravine "violent rush, robbery, rapine," both ultimately from L. rapina (see rapine); sense influenced by L. rapidus "rapid." M.E. ravine meant "booty, plunder, robbery" from c.1350-1500. Cf. ravening.

haw (n.) "enclosure," O.E. haga "enclosure, hedge," from P.Gmc. *hag- (cf. O.N. hagi, O.S. hago, Ger. Hag "hedge;" M.Du. hage, Du. haag, as in the city name The Hague). See hag and hedge. Meaning "fruit of the hawthorn bush" (O.E.) is perhaps short for *hgberie. haw (v.) "hesitate in speech," 1580s, imitative. Related: Hawed; hawing. The noun in this sense is from c.1600. Haw-haw "style of affected enunciation" is from 1841, imitative. Let it be noted that Screech Owls were not located in Ancient Egypt. These designations prove that the Jewish Rite use the Screech Owl and Moloch Reptile as devices insinuating the cries of our people when suffering under such torment and most likely also fill these suffering rooms of our people with such creatures. Jewish Rite Ritual

Acharya S
Is Cannibalism a Religious Experience? From the time of Moses till the time of the prophet Hezekiah, a period of seven hundred years or more, the Hebrews were idolaters, as their records show. The serpent was reverenced as

the Healer of the Nation; they worshipped a bull called Apis, as did the Egyptians; they worshipped the sun, moon, stars, and all the hosts of heaven; they worshipped fire, and kept it burning on an altar, as did the Persians and other nations; they worshipped stones, revered an oak-tree, and bowed down to images; they worshipped a virgin mother and child; they worshipped Baal, Moloch, and Chemosh (names given to the sun), and offered up human sacrifices to them, after which, in some instances, they ate the victims. Sarah Titcomb, Aryan Sun Myths (1889) As repulsive as the notion may seem, it is a fact that "theophagy"--the technical term for the consumption of a god's body and blood--has been considered a religious experience worldwide for thousands of years. While certain cults/religions may think that they invented the concept of the Eucharist, and that the Eucharist has nothing whatsoever to do with cannibalism, the ritual of sacrificing a god or goddess and sharing his or her blood and body as a sacrament is an act found throughout the ancient world. The only thing so-called modern religion has done is to maintain the form of the Eucharist in a symbolic rather than literal sense, and for that perhaps we should be grateful. The Eucharist "He who eats my flesh and drinks my blood abides in me, and I in him," so the alleged founder of Christianity, Jesus Christ, purportedly said (Jn. 6:55). It may seem abhorrent to the Christians of today that one of their most precious rituals actually has its roots in the cannibalistic sacrifice and consumption of their deity. This origin, however, is the fact. Far from being a Christian invention, the ritual of the Eucharist has been practiced for millennia by various cults and sects around the globe. Initially, thousands of years before the Christian myth was established, an actual human being, acting as proxy for the deity worshipped, was sacrificed and eaten by the cult's followers. In some cases, more than one person was killed and consumed in this matter. This nauseating behavior went on throughout the ancient world, and the words regarding this

act--"For my flesh is food indeed, and my blood is drink indeed." (Jn. 6:55), etc.--spuriously attributed to the mythical Jesus were generally part of the ritual. As can be seen in the Hebraicized texts now called the Old Testament, an animal or animals were often substituted in place of a human. Apparently, some peoples eventually found the ritual murder of their king or other representative to be repugnant, yet human sacrifice was practiced by the Jews until the time of the Romans, who sought to put an end to it. As we know, in Christianity the theophagous act is now purely symbolic, but it was not always this way in the predecessor religions that contributed to the formation of Christianity. Also, the sacrifice of animals as a religious rite still goes on in various parts of the world, as, indeed, does human sacrifice. No matter how far away from it we wish to get, theophagy used to signify the actual dismemberment and consumption of a human being. The Eucharist was a cannibalistic act, plain and simple. Just remember that every time you go to church and drink that wine and eat that bread. Cannibalism in the Bible That cannibalism is a favored act of atonement can also be shown in the Old Testament at Deuteronomy 28:53-57, where "God" exacts "his" punishment against "his" stiff-necked "chosen people," who have made the fatal mistake of not serving "the Lord your God with joyfulness and gladness of heart" (Deut. 28:47). The "Lord" punishes the Hebrews by causing their enemies to besiege them in all their towns, leaving the Hebrews to eat their offspring. In this passage, "God" is so perturbed with his chosen ones that he forces them into starvation so that they have only their children to eat, which they apparently do. The evident motivation for "the Lord" to compel "his chosen" to do this bizarre and revolting act is so that they will "fear this glorious and awful name, the Lord your God" (Deut. 28:58). If the chosen do not obey the Lord, he will further cause them and their offspring "extraordinary afflictions, afflictions severe and lasting, and sickness grievous and lasting" (Deut. 28:59). All this from the "loving" God of the Bible! And remember, the Hebrews got into this trouble in the first place because they did

not serve such an abominable and vile god with joyfulness and gladness of heart! But how could they not know that they were supposed to do that when at Deut. 10:20 they are told to "fear the Lord your God" and at Deut. 11:1 they are to "therefore love the Lord your God." It would seem to civilized human beings that it is impossible to fear and love anything or anyone at the same time, but these are the commandments that the chosen people are supposed to follow or else they will be forced to eat their children. Or how about the following beautiful story from 2 Kings 6:26-30? After invading Samaria, the Israelites are attacked by the Syrians, such that a famine occurs: Now as the king of Israel was passing by upon the wall, a woman cried out to him, saying, "Help, my lord, O king!" And he said, "If the Lord will not help you, whence shall I help you? From the threshing floor, or from the wine press?" And the king asked her, "What is your trouble?" She answered, "This woman said to me, 'Give your son, that we may eat him today, and we will eat my son tomorrow.' So we boiled my son, and ate him. And on the next day I said to her, 'Give your son, that we may eat him'; but she has hidden her son." When the king heard the words of the woman he rent his clothes... And while [Elisha] was still speaking with them, the king came down to him and said, "This trouble is from the Lord!..." The good Lord is forever playing sadistic games with his chosen people, who always seem to be messing up at his direction, after which he gets to punish them. These examples serve to illustrate how pathological is the notion that there is one entity directing everything and that every event is caused by him. The Israelites' enemies also believed this, such that their interpretation of what happened would be equally ethnocentric, with their particular god favoring them in the end. In order to keep up the impression that the Lord is always with them, and could not be with their enemies, despite such horrendous circumstances as desperate famine that causes them to eat their own children, the religiously minded and God-centric must continuously come up with reasons for their suffering and with complex remedies and rituals to propitiate the wrathful Lord that utterly evade the issue, which is that they are war-like people who cannot expect but like in

return. "An eye for an eye, a tooth for a tooth." "He who lives by the sword shall die by the sword." Etc. Ancient Jews were thus known to practice cannibalism, to the extent that they have been called "horrible cannibals" by the eminent Christian scholar Lord Kingsborough. In Antiquities of Mexico, Lord Kingsborough writes: In nothing did the Mexicans more resemble the Jews than in the multitude of their sacrifices... It was customary amongst the Jews to eat a portion of the flesh of sacrifices, and to burn the rest; and Peter Martyr in allusion to that custom says in the fourth chapter in his fifth Decad, that, "As the Jews sometimes eate [sic] the lambs which were sacrificed by the old law, so do they eat mans [sic] flesh, casting only away the hands, feet, and bowels." Kingsborough also says: All the Spanish authors agree that no suffering from famine could induce the Mexicans, when closely besieged by Cortes, to eat the flesh of their country men who had been killed: whence it must be inferred that they only ate the flesh of sacrificed and devoted victims. The Jews were less able to withstand the torments of hunger. In support of this contention, Kingsborough cites biblical passages, including 2 Kings 6, as noted above, in which a woman confesses to the king of Israel to have eaten her own son, during a siege by the king of Syria. Kingsborough notes that the woman is Samaritan, i.e., northern Israelite, rather than Judean; however, Judeans have also been represented as practicing cannibalism, both in the Bible (e.g., Deut. 28:53-57, Micah 3) and by other writers, such as Appion and Strabo. Micah 3, in fact, represents God chastising the "heads of Jacob" and "rulers of the house of Israel" for flaying and eating His people: And I said: Hear, you heads of Jacob and rulers of the house of Israel! Is it not for you to know justice?--you who hate the good and love the evil, who tear the skin from off my people, and their flesh from off their bones; who eat the flesh of my people, and

flay their skin from off them, and break their bones in pieces, and chop them up like meat in a kettle, like flesh in a caldron. Of course, biblical literalists have no place to go with this scripture. From the description, it certainly sounds as if the writer has witnessed such grotesque events firsthand. Since this description is nearly identical to rituals performed in Mexico, such a rite certainly was practiced by humans at some point and in some era. It does not surprise us then that, along with the pervasive general human sacrifice, this grisly ritual also took place in Palestine. In any case, that the Jewish priesthood committed human sacrifice, as did that of so many other cultures, cannot be denied. As Kingsborough further says: We have...the highest authority--that of the Scriptures--for affirming that the Jews did frequently perform human sacrifices... He then cites Garcia's Origin of the Indians for scriptural authority regarding Jewish human sacrifice. Concerning the priests of Quetzalcoatl, Kingsborough also states: We must further observe that as amongst the Jews it was customary for the priests to flay the victims, and afterwards take their skins--as may be proved from the following texts of Scriptures... His Lordship proceeds to name 2 Chron. 20, Lev. 7 and Num. 25, the latter of which demonstrates the construction of a charnel house for the heads, much as could be found in Mesoamerica. Kingsborough describes the Mexican human sacrifice thus: The Mexicans were accustomed to break the legs of a crucified person on one of their most solemn festivals, and to leave him to die on the cross. Like the Semites, the Mexicans also engaged in theophagy, or god eating; indeed, one such communion occurred at the winter solstice, when the Aztecs, as Frazer relates, "killed" the god Huitzilopochtli "in effigy," after which they ate him. Presumably, the effigy was a human proxy. Preceding this ceremony, a manshaped image of the god was created with dough made of assorted seeds and the blood of children.

Frazer further relates that, according to the Franciscan monk Sahagun, who was "our best authority on the Aztec religion," another human sacrifice was committed at the vernal equinox, i.e., Easter, the precise time when the archetypical Christian Son of God was put to death. As it was in so many places, the Mexican Easter ritual was practiced doubtlessly for the purpose of fertility and the resurrection of life during the spring. Human Sacrifice and Murderous Rampages Of course, the above instances are not the only places in the Bible--which as we know from all the "good Christians" is a book of great moral character that should be taught in all our schools-where "the Lord" is interested in human sacrifice. We know that much earlier in the story "the Lord" tries to blackmail Abraham into murdering his own son in order to demonstrate loyalty and devotion to "the Lord." Of course, if the Lord were a person behaving in this manner, he would be considered a great villain. Naturally, the Lord's ways are mysterious, and we cannot know them, so when he behaves like a Mafioso, it must be something good. Yet, the Lord is not satisfied with the sacrifice of animals or mere mortals. Eventually, the world cannot be saved unless God's very own son is brutally abused and crucified, an act which somehow makes sense to an awful lot of people who blithely accept it as somehow being able to redeem their own souls, no matter what heinous deeds they might do. How this action purportedly taken by one man thousands of years ago has anything to do with our souls of today is apparently understood by these folks, who must be very clever indeed to see the connection. And what can be said of such a plan by "God" to save men's souls? Is this truly the best the creator of this vast and astounding cosmos could come up with, getting himself (as his son) crucified by a bunch of lowtech Roman mortals on a miniscule and dinky orb far off to the side of one of infinite galaxies? All throughout the Judeo-Christian bible--God's infallible word, remember--the Lord is very interested in punishing, torturing, murdering and pillaging. In fact, it is the mark of a good religious person to take out at least a couple of towns, slaughtering every

man, woman and child, and stealing their booty. The Lord seems to love to exact retribution for indiscretions made by lowly human beings who could not possibly harm the Creator of the Universe, but somehow these foolish little humans who dare to transgress the Lord's laws are a big threat to the almighty God. Moral Behavior of God's "Chosen" One shining example of a God-fearing man can be found at Judges 19:22-30, the story of the Levite's concubine. The Levites, one must remember, are the high priests of the chosen people, God's favored sons, and they are rewarded for their saintly behavior by being given the best lodging, food, drink, loot and women in any town they enter. They are also, naturally, exempt from the wars that they may cause "in the Lord's name." The Levites are the upholders of God's law, and as such they are to be protected and esteemed no matter what. In the story of the Levite's concubine--which must be taken literally because everything in the Bible is literally true--the lowly and base men of the town want to "know" the Levite who has just entered into one of the town's more "righteous" homes. The pious man of the house beseeches the village sodomites not to take the Levite to do "this vile thing" but instead offers his virgin daughter and the Levite's concubine. (Remember, good "God-fearing" men are allowed to have concubines, i.e., prostitutes. It's all in the name of religion.) Luckily for the daughter, the man only has to toss out the concubine in order to satisfy the wicked men, who are apparently bisexual. The lusty men rape and batter the concubine, who is then left on the righteous doorstep, dead. When the Levite sees her there, brutally beaten and violated, he compassionately yells, "Get up, let us be going." (Judges 19:28) When the murdered concubine fails to rise, the pious Levite then mercifully throws her upon his ass, returns to the house for a knife, cuts her into 12 pieces and sends her body parts to various destinations in Israel. Now, we cannot take this story as being symbolic because the Word of God is literal fact, so we must assume that the Levite's actions are true and that they are in accordance with the Lord's wishes, because the Levite is the Lord's earthly representative. The "Good" Patriarchs

Other men of high moral character who are held up to be Godfearing and representatives of the Lord on Earth can be found at Genesis 12:13, where Abram tells his wife, Sarai, to lie about being his wife, and at Genesis 20:2, where Abram, now called Abraham for his just actions, himself lies about "Sarah" being his wife. When Abraham is caught in his fib regarding Sarah not being his wife, he continues the lie and doesn't even bat an eye at the incestuous implications, as he tells the king of Gerar--who, thinking Sarah is Abraham's sister, has nearly had sex with her-that Sarah is both Abraham's wife and his sister, but not by the same father. And at Genesis 16:3, Abram continues his godly behavior and commits adultery and bigamy with Hagar the Egyptian (not to mention treason, since Egypt is an enemy of the Lord's chosen). Remember, this is the behavior of one of the Lord's greatest prophets. As John Remsburg says: Who was Abraham? An insane barbarian patriarch who married his sister, denied his wife, and seduced her handmaid; who drove one child into the desert to starve, and made preparations to butcher the other. The pious prophet's son, Isaac, has also learned his father's trick of lying, and he too plays it upon the king of Gerar at Genesis 26:7. The king finds him out when he catches Isaac fondling his wife, but Isaac, not as good a liar as his papa, tells him the truth. For his high moral character, Isaac is eventually made very wealthy by the Lord. Of course, Abraham is not the only pious person who displays behavior which would be unacceptable by today's moral standards but which is considered perfectly fine and virtuous because it is committed by a biblical character. At Genesis 20:3236, the divinely chosen Lot is made drunk and then seduced by his daughters. This immoral act is done, one assumes, with the blessings of the Lord, because it serves to continue the Hebraic lineage. The list of unpious behavior by "great" biblical heroes and exemplars of the Lord's will goes on:

Noah gets plastered and exposes himself. (Gen. 9:20-23) King David also vulgarly exposes himself to a crowd. (2 Samuel 6:20) David possibly has a love affair with Jonathan. (1 Samuel 18-20) "Wise" and "moral" King Solomon has "seven hundred wives, princesses, and three hundred concubines." (1 Kings 11:3) Concerning such "great" biblical characters, Remsburg states: Who was Jacob? Another patriarch, who won God's love by deceiving his father, cheating his uncle, robbing his brother, practicing bigamy with two of his cousins, and committing fornication with two of his housemaids. Who was Moses? A model of meekness; a man who boasted of his own humility; a man who murdered an Egyptian and hid his body in the sand; a man who exterminated whole nations to secure the spoils of war, a man who butchered in cold blood thousands of captive widows, a man who tore dimpled babes from the breasts of dying mothers and put them to a cruel death; a man who made orphans of thirty-two thousand innocent girls, and turned sixteen thousand of them over to the brutal lusts of a savage soldiery. Who was David? "A man after God's own heart." A vulgar braggadocio, using language to a woman the mere quoting of which would send me to prison; a traitor, desiring to lead an enemy's troops against his own countrymen; a thief and robber, plundering the country on every side; a liar, uttering wholesale falsehoods to screen himself from justice; a red-handed butcher, torturing and slaughtering thousands of men, women, and children, making them pass through burning brick-kilns, carving them up with saws and axes, and tearing them into pieces under harrows of iron; a polygamist, with a harem of wives and concubines; a drunken debauchee, dancing half-naked before the maids of his household; a lecherous old libertine, abducting and ravishing the wife of a faithful soldier; a murderer, having his faithful soldier put to death after desolating his home; a hoaryheaded fiend, foaming with vengeance on his dying bed, demanding with his last breath the deaths of two aged men, one of whom had most contributed to make his kingdom what it was, the other a man to whom he had promised protection.

And so on and so on throughout the "Holy" Bible. (Which should be taught in every school but definitely wouldn't make it to our movies screens or would be V-chipped out of our TVs.) What Does God Do with All the Foreskins? And what to make of the obsession with the foreskin and circumcision found within the pages of "God's Word?" In the Old Testament, in order to please his future father-in-law, David enthusiastically abides by the man's request that David slay 100 hundred Philistines and bring the father-in-law their foreskins in exchange for the hand of his daughter! (1 Samuel 27) Indeed, the eager David brings Saul 200 foreskins! In the New Testament, circumcision is dwelt upon repeatedly by Paul and others--so critical is it to the lascivious Lord, who obviously screwed up in the first place by putting foreskins on men. The Good Book - Does it Produce Morality? Cannibalism, rape, mutilation, murder--these are neverending themes of the book that "should be taught in every school" and that forms the moral basis of many societies. http://www.hiddenmysteries.org/author/acharyaS/cannibal.shtml

BLOOD PASSOVER (PASQUE DI SANGUE) by ARIEL TOAFF CHAPTER EIGHT Previous <<< Index >>> Next

Contents

DISTANT PRECEDENTS AND THE SAGA OF PURIM

Barbarism of the Jews, the "haters of mankind"

(The Jews) carry out this (rite) every year

Ritual cannibalism murder

Indirect confirmation of the phenomenon of ritual That Christian Europe of the Middle Ages feared the Jews is an established fact

The slave trade

Jews castrated young slaves intended for sale to the Moslems of Spain

Purim came to acquire openly anti-Christian connotations

The celebration of Purim is said to constitute the Hebraic ritual of death and resurrection "Crucifying the figure of the Redeemer every year, making him the object of shameless ridicule"

Purim rites - culinary, even symbolically cannibalistic in nature A flesh-and-blood Christian, crucified for real on Purim

Purim never renounced the clearly anti-Christian meaning

p. 125] DISTANT PRECEDENTS AND THE SAGA OF PURIM Ritual murder accusations have been made against the Jews for thousands of years. The murders were sometimes alleged to have been accompanied by ritual cannibalism, but not always. In every case, it is rather improbable that the testimonies which

have come down to us from antiquity were known and disseminated in the Middle Ages and could constitute a significant point of reference for later accusations of crucifixion and ritual cannibalism. [1] As early as the second century before Christ, the almost unknown Greek historian, Damocritus, who probably lived in Alexandria, recorded a violently biased anti-Jewish testimony, at that time referred to under his name in Suida's Greek dictionary. According to Damocritus, the Jews were accustomed to render worship to a golden head of an ass; every seven years, they abducted a foreigner to sacrifice him, tearing the body to pieces. [2] This horrible rite is said to have taken place probably every seven years in the Temple of Jerusalem, sanctuary of the Jewish religion. Barbarism of the Jews, the "haters of mankind" Damocrituss report is evidently intended to stress the barbarism of the Jews, the "haters of mankind", who practiced superstitious and cruel cults. It should nevertheless be noted that the Greek historian made no reference either to any need to collect the victim's blood or other forms of ritual cannibalism. p. 126] A report only partly similar to that reported by Damocritus is found in the polemical, Contra Apione, by Flavius Josephus, quoting the tendentiously anti-Jewish rhetorician, Apione, who lived at Alexandria during the 1st century of the Christian era. According to Apione, Antiocchus Epiphane, entering the Temple of Jerusalem, is said to have been surprised to find a Greek, stretched on a bed and surrounded by exquisite foods and rich dishes. The prisoner's report was extraordinary and horrifying. The Greek said that he had been captured by the Jews and taken to the Temple and concealed from everyone, while they force-fed him on all sorts of foods.

At first, it the unusual circumstances in which he found himself did not greatly displease him until the sanctuary attendants revealed the fate waiting in store for him: he was fated to die, the predestined victim of homicidal Jewish sacrificial practices. (The Jews) carry out this (rite) every year "(The Jews) carry out this (rite) every year, on a pre-established date. They catch a Greek merchant and feed him for a whole year. They later take him into a forest, kill him and sacrifice him according to their religion. They then savor the viscera, and in the moment of sacrificing the Greek, they swear their hatred of all Greeks. They then dump the remains of the carcass into a ditch". [3] Flavius Josephus reports that the history recounted by Apione was not invented by him, but was, rather, derived from other Greek writers, an indication that its dissemination must have been much more widespread than we are led to imagine based on the two only surviving accounts, i.e., of Damocritus and Apion. [4] Compared to the first, the second describes a number of variants which are undoubtedly important. The sacrificial ceremony is now annual, and held on a fixed date, even if the account does not specify the Jewish holiday on which it allegedly took place. Ritual cannibalism Furthermore, ritual cannibalism is now stressed in an explicit and brutal manner, even if there is still no mention of any need for human blood, which, as we have seen, is said to have become the preponderant element starting with the Middle Ages. On the other hand, that both Greeks and Romans are alleged to have ended up as a meal for ravenous Jews is shown by the fact that Dio Cassius, writing of their rebellion at Cyrene (115 of the Christian era), hastened to mention, in disgust, that the Jews were accustomed to feasting upon the bodies of Greek and Roman enemies slain in battle. Not contenting themselves with

the satisfaction of this alimentary predilection, they painted their bodies with the blood of their enemies and used their intestines as belts. [5] Indirect confirmation of the phenomenon of ritual murder A more delicate matter than the above seems to relate to a passage in the Talmud (Ketubot 102b) which might be interpreted as an indirect confirmation of the phenomenon of ritual murder during an ancient epoch, although we dont know how widespread or how widely approved it may have been. The passage concerns a so-called "outside" baraita, or mishnah, i.e., one not incorporated into the codified and canonical text of the mishnah (dating back approximately to the third century A.D.) -which seems to be one of the oldest -- and may therefore be traced back to Palestine at the time of the second Temple. p. 127] "A man is killed, leaving a son of a tender age in the care of his mother. When the father's heirs approach up and say, 'Let him grow up with us', and the mother say 'Let him grow up with me', he (the boy) should be left with the mother, and should not be entrusted to the care of anyone entitled to inherit from him. A case of this kind happened in the past and (the heirs) killed him on Passover Eve (Hebrew: weshachatuhu ' erev ha-Pesach)". [6] [Note: Babylonian Talmud text: "If a man died and left a young son with his mother, [55] [and while] the father's heirs demand, 'Let him be brought up with us' his mother claims, 'My son should be brought up by me', [the son] must be left with his mother, but may not be left with anyone who is entitled to be his heir. [56] Such a case [57] once occurred and [the heirs] killed him on the eve of passover! [58] - If that were so [59] it should have been stated, [60] 'To wherever she is,' " Babylonian Talmud: Tractate Kethuboth, Folio 102b]

We know that the Hebrew verb shachet has the meaning of "butcher", "kill", as well as to "immolate", as, for example, as a sacrifice (as for example, Exodus 12:21 "Thou shalt sacrifice the Passover lamb", we-shachatu ha-pesach). If in the case in question were merely a question of a simple murder committed by heirs for profit, the statement that the murder was committed "on Passover Eve" would be quite superfluous. In fact, in support of the law providing that the child should be entrusted to the mother instead of persons entitled to inherit his property, it would have been sufficient merely to state that, in the past, a child had been killed by his heirs. When and how the murder occurred is in fact superfluous. Unless we recall to mind a circumstance, presumably well known, in which the child murder, which deserved to be condemned, actually occurred, but only for material and egotistical motives. At this point, it might be noted that the most ancient Christian authors appeared to make no use of this Talmudic passage in their anti-Jewish polemics, although the passage shows a relationship between the cruel killing of a child and the Jewish Passover, which might have been used by them in support of the ritual murder accusation. But perhaps their failure to do so was due to poor knowledge of Talmudic literature and rabbinical literature in general on the part of Christian polemicists, who were often ignorant of Talmudic and rabbinical language and interpretive categories. [7] p. 128] Be that as it may, it is advisable to stress that the reading "They killed (or immolated) him on Passover eve" (we-shachatuhu 'erev ha- Pesach ), appears in all the manuscript and ancient versions of the Ketubot treatise in question, as well as in the first edition of the Talmud, printed at Venice in 1521 by Daniel Bomberg. Later, no doubt for the purpose of defending themselves against the ritual murder accusation brought by those who had, in the meantime, discovered the potential value of the embarrassing passage, the Jewish editors of the Talmud replaced the passage with a more anaemic, less embarrassing reading: "they killed him

on New Year's Eve ('erev Rosh Ha-Shanah), or "they killed him the first evening" ('erev ha-rishon). [8] The latter version might suggest that the child's heirs got rid of him in a violent way as early as the evening of the day upon he was entrusted to them, with the obvious intention of getting their hands on the estate as soon as possible. The editors of the famous Vilna edition of the Talmud (1835) justified their decision to adopt the reading "they killed him the first evening" in a glossa to Ketubot 102b, in which they rejected the preceding version but without explicitly mentioning it containing the reference to "Passover Eve", as the circumstance under which the unhappy child is said to have been cruelly killed. "Whoever preceded us in the Talmud", they stressed, "fell into error and preferred a reading completely torn out of context". [9] That Christian Europe of the Middle Ages feared the Jews is an established fact That Christian Europe of the Middle Ages feared the Jews is an established fact. Perhaps the widespread fear that Jews were scheming to abduct children, subjecting them to cruel rituals, even antedates the appearance of stereotypical ritual murder which seems to have originated in the 12th century. The slave trade As for myself, I believe that serious consideration should be given to the possibility that this fear was largely related to the slave trade, particularly in the 9th and 10th centuries, when the Jewish role in the slave trade appears to have been preponderant. [10] During this period, Jewish merchants, from the cities in the valley of the Rhne, Verdun, Lione, Arles and Narbonne, in addition to Aquisgrana, the capital of the empire in the times of Louis the Pious [Louis I]; and in Germany from the centres of the valley of the Rhine, from Worms, Magonza and Magdeburg; in Bavaria and Bohemia, from Regensburg and Prague - were active in the principal markets in which slaves (women, men, eunuchs) were offered for sale, by Jews, sometimes after abducting them from

their houses. From Christian Europe the human merchandise was exported to the Islamic lands of Spain, in which there was a lively market. The castration of these slaves, particularly children, raised their prices, and was no doubt a lucrative and profitable practice. [11] p. 129] The first testimony relating to the abduction of children by Jewish merchants active in the trade flowing into Arab Spain, comes down to us in a letter from Agobard, archbishop of Lyon in the years 816-840. The French prelate describes the appearance at Lyons of a Christian slave, having escaped from Cordoba, who had been abducted from Leonese Jewish merchant twenty four years before, when he was a child, to be sold to the Moslems of Spain. His companion in flight was another Christian slave having suffered a similar fate after being abducted six years before by Jewish merchants at Arles. The inhabitants of Lyons confirmed these claims, adding that yet another Christian boy had been abducted by Jews to be sold into slavery that same year. Agobard concludes his report with a comment of a general nature; that these were not considered isolated cases, because, in every day practice, the Jews continued to procure Christian slaves for themselves and furthermore subjecting them to "infamies such that it would be vile in itself to describe them". [12] Precisely what kind of abominable "infamies" Agobard is referring to is not clear; but it is possible that he was referring to castration more than to circumcision. [13] Jews castrated young slaves intended for sale to the Moslems of Spain Liutprando, bishop of Cremona, in his Antapodosis, said to have been written in approximately 958-962, referred to the city of Verdun as the principal market in which Jews castrated young slaves intended for sale to the Moslems of Spain. [14] During this same period, two Arab sources, Ibn Haukal and Ibrahim al Qarawi, also stressed that the majority of their eunuchs originated from France and were sold to the Iberian peninsula by Jewish merchants. Other Arabic writers mentioned

Lucerna, a city with a Jewish majority, halfway between Crdoba and Mlaga in southern Spain, as another major market, in which the castration of Christian children after reducing them to slavery was practiced on a large scale by the very same people. [15] Contemporary rabbinical responses provide further confirmation of the role played by Jews in the trade in children and young people as well as in the profitable transformation of boys into eunuchs. These texts reveal that anyone who engaged in such trade was aware of the risks involved, because any person caught and arrested in possession of castrated slaves in Christian territories was decapitated by order of the local authorities. [16] Even the famous Natronai, Gaon of the rabbinical college of Sura in the mid-9th century was aware of the problems linked to the dangerous trade in young eunuchs. p. 130] "Jewish (merchants) entered (into a port or a city), bringing with them slaves and castrated children [Hebrew: serisim ketannim]. When the local authorities confiscated them, the Jews corrupted them with money, reducing them to more harmless advisors, and the merchandise was returned, at least in part". [17] But if one wishes to interpret the significance and scope of the Jewish presence in the slave trade and practice of castration, it is a fact that the fear that Christian children might be abducted and sold was rather widespread and deeply rooted in all Western European countries, particularly, France and Germany, from which these Jews originated and where the greater part of the slave merchants operated. Personalities in the clergy nourished that fear, conferring religious connotations upon it with an antiJewish slant, failing to account for the fact that slavery as a trade had not yet gone out of fashion morally and, as such, was broadly tolerated in the economic reality of the period. On the other hand, the abduction and castration of children, often inevitably confused with circumcision, which was no less feared and abhorred, could not fail to insinuate themselves in the collective unconscious mind of Christian Europe, especially the French and German territories, inciting anxiety and fear, which

probably solidified over time, and, as a result, are believed to have concretized themselves in a variety of ways and in more or less in the same places, as the ritual murder. In the Hebrew calendar, Pesach, Passover, comes one month after the feast of Purim, which commemorates the miraculous salvation of the Jewish people in Persia during the reign of King Ahasuerus I (519-465) from the threat of extermination linked to the plotting of the Kings perfidious minister, Haman. The Book of Esther, which examines all these explosive matters and exalts the saving function of the Biblical heroine as well as that of Mordechai, Esthers uncle and mentor, concludes with the hanging of Haman and his ten sons, as well as with the beneficial massacre of the enemies of Israel. Leon of Modena in his Riti, describes Purim in precisely this manner, stressing a carnival-like atmosphere of celebrations and convivial opulence in which restraint and inhibition were dangerously weakened. p. 131] "On the 14th of Adar, which is March, is the festival of Purim, in memory of everything we read in the Book of Esther, which saved the people of Israel from being exterminated through the machinations of Haman, and he and his sons were hanged [...]. After the ordinary orations, with remembrance only of the escape which occurred at the hour of death, we read the entire History or Book of Esther, which were written on parchment in volume as the Panteuch, and we call meghillah, i.e., volume. And some hearing Haman's mentioned, beat as a sign to curse him [...] They make much rejoicing festivities and banquets [...] an effort is made to serve the most sumptuous meal possible and eat and drink more than usual, after which friends go out to visit each other, with receptions, festivities and revelry". [18] Purim came to acquire openly anti-Christian connotations For a number of reasons, not least that of its not infrequent proximity to Holy Week, Purim, also called the "festival of the lots", came, in time, to acquire openly anti-Christian connotations and the related celebrations became openly suggestive in this

sense, both in form and substance, sometimes audaciously and openly. Haman, equated with that other Biblical arch-enemy of the Jews, Amalek (Deut. 25: 17-19), whose memory was to be blotted out from the face of the earth, was transformed, over time, into Jesus, the False Messiah, whose impious followers were once threatening the Chosen People with extermination. [19] Moreover, Haman was killed, hanged, as Jesus was said to have been, and there was no shortage of exegetic material reinforcing this paragon. In the Greek translation of the Septuagint as well as in Flavius Josephus (Ant. Jud. Xi, 267, 280), Hamans gallows was interpreted as a cross, and the execution of King Ahasueruss belligerent minister was described, in effect, as a true and proper crucifixion. The equation between Amalek, Haman and Christ was selfevidently obvious. Haman, who, in the Biblical text is referred to as talui, "the hanged one", was confused with He who, in all antiChristian Hebraic texts, was the Talui by antonomasia [the replacement of a proper name by an epithet], i.e., the crucified Christ. [20] The sensational trial of the most prominent members of the Ashkenazi communities of northern Italy, accused of vilifying the Christian religion was held in Milan in the spring of 1488. In reply to inquisitors demanding the name used by Jews with reference to Jesus of Nazareth, Salomone da Como, one of the accused, answered unhesitatingly: "Among ourselves we call him "Ossoays" ("that man", from the Hebrew oto' ha-ish, according to the German pronunciation), or Talui ("the hanged one", "the crucified one"), while, when speaking to Christians, we always refer to him as Christ" [21]. It is not surprising that a text by 4th century writer Evagrius describes the Jew Simone, in an argument with a Christian, Theophilus, should have equated "the cursed and despised Passion of Christ" with Hamans crucifixion. [22] p. 132]

The celebration of Purim is said to constitute the Hebraic ritual of death and resurrection According to the great English anthropologist James George Frazer, Christ died while playing the role of Haman (the dying god) in a drama of Purim in which (Jesus) Barabbas, the double of Jesus of Nazareth, played the part of Mordechai (the god that resurges). In the model of the god that dies and is reborn -- which is common in the Near East -- Haman is said to have played the part of death and Mordechai that of life, while the celebration of Purim is said to constitute the Hebraic ritual of death and resurrection. Based on this consideration, one might hypothesize that, in the past, the Jews, at the culmination of the festival, might have been accustomed to putting a man to death in flesh and blood reality, and that Jesus was crucified in this context, playing the role of Ahasueruss tragic minister, the arch-enemy of Israel. [23] There is no shortage of testimonies of the celebration of rituals, within the framework of the carnival of Purim, intended to vilify and outrage the image of Haman, reconstituted in the semblance of Christ hanging from the cross. First, the emperor Honorius (384-423) and, in his footsteps, Theodosius (401-450), prohibited the Jews from the provinces of the Empire from setting fire to effigies of Haman crucified in contempt of the Christian religion. Probably to be associated with the preceding prohibitions is the report, mentioned by the late chronicler Agapius [10th century] and dating back to 404-407 A.D., during the reign of Theodosius II [Flavius Theodosius, Roman Emperor of the East, 401-450 A.D.], that certain Jews of Alexandria, forced to submit to baptism, are said to have rebelled, giving rise to a sensational protest, stating that, in their eyes, such a ceremony possessed the fascination of a certain originality. "Crucifying the figure of the Redeemer every year, making him the object of shameless ridicule"

They are said to have taken an image of the crucified Christ, heaping insults upon the Christians, mocking them with the words: "This is our Messiah?" [24]. It is not impossible that the episode formed part of the framework of the Hebraic Purim celebrations. Before 1027, at Byzantium [Constantinople, now Istanbul], baptized Jews were required to curse their ex-fellow-Jews "who celebrated the festival of Mordechai, crucifying Haman on a beam of wood, in the form of a cross, and then setting fire to it, accompanying the vile rite with a torrent of imprecations directed at those faithful to Christ". Again, in the very early 13th century, Arnol, prior of the monastery at Lbeck, censured the wickedness of the Jews in bitter terms "in crucifying the figure of the Redeemer every year, making him the object of shameless ridicule". [25] Even the Hebrew texts do not seem to be sparing on information in this regard. The Talmudic dictionary Arukh, consisting of the rabbi Natan b. Yehiel of Rome in the second half of the 11th century, contains reports that the Jews of Babylon were accustomed to celebrate the festival of Purim in a particular way. p. 133] "It is the custom among the Jews of Babylon and the rest of the entire world for the boys to make effigies shaped like Haman and hang them on the roofs of their houses for four or five days (before the festival). In the days of Purim, they prepare a phallus and throw it among these images, while they stand around singing songs". [26] Purim rites - culinary, even symbolically cannibalistic in nature The above mentioned rites were culinary, even symbolically cannibalistic in nature. The effigies of Haman-Christ were of sweet pastry, to be destroyed, avidly consumed by youngsters and children during the days of carnival. [27] During the Middle Ages, the sweet delicacy enjoying absolute primacy in the sumptuous banquets of Purim was a typical

biscuit, once again bearing the pathetic figure of Haman as a gastronomic butt of ridicule. The so-called "Haman's ears" (onze' Aman), presented in a variety of versions according to the various traditions of the Jewish community, gained a position of great importance in the feast of Purim. In Italy, they were strips of puff pastry shaped like ass's ears, fried in olive oil and powdered sugar, which quite resembled the Tuscan cenci and Roman frappe prepared during carnival time. Among Oriental and north African Jews, the puff pastry was roasted and covered with honey and sesame seeds. [28] The Italian Ashkenazim did not much care for the overlyMediterranean taste of these [latter] biscuits, which they called "galahim frit" in contempt, "fried priests" (literally "people with the tonsure"), confirming the detestable relationship between Haman, Israels bitter enemy, and the arrogance of Christianity, with its priests. Their version of the "ears" were called Hamantaschen or "Haman's pockets", and was more elaborate. These consisted of a large triangle-shaped cake of egg pasta filled with a sweet brownish mixture based on poppy seeds. [29] Nor should we be surprised to find that, even in the relatively recent past, there was no shortage of people in Germany who shared the belief, curious even if not very original, that the Ashkenazi stuffed their Hamantaschen with the coagulated blood of Christian boys martyred by them [30]. Modern anti-Semites gather and disseminate this cannibalistic fable today from their university chairs, particularly in the Arab countries, making it the subject of ridiculous pseudo-historical research. [31] p. 134] A flesh-and-blood Christian, crucified for real on Purim Turning back centuries, however, we must note, following Frazer, that the ritual of Purim did not always conclude with the bloodless hanging of a mere effigy of Haman. Sometimes, the "effigy" was a flesh-and-blood Christian, crucified for real, during the wild revelry of the Jewish carnival.

One of these sources of which we can attain with regards it Socrates Scolasticus, history of the Church in the 5th century, which, from its Historia Ecclestiastica (VII, 16) refers to a case occurring in 415 at Inmestar, near Antioch, in Syria. [32] The local Hebrews, in their debaucheries and intemperate revelry to celebrate Purim, after getting suitably drunk, according to the prescriptions of the ritual, which provided that they must drink so much wine that they can no longer distinguish Haman from Mordechai: "...took to deriding the Christians and Christ Himself in their boasting; they ridiculed the cross and anyone trusting in the crucifix, putting the following joke in practice. "They took a Christian child, tied it to a cross and hanged him. Initially they made him the object of jokes and drollery; then, after a while, they lost control of themselves and mistreated him to such a degree that they killed him." The report, which makes no mention of miracles occurring at the site of the relics of the martyred child, seems to possess all the indications of truthfulness. Moreover, as we have seen above, there are people who have viewed the immoderate celebrations of Purim, accompanied by anti-Christian insults and violence, as the core from which the belief in Jewish ritual homicide of Christian children is thought to have developed during the Middle Ages, as an integral part of a ritual centered around on the festival of Pesach, considered the ideal culmination of Purim. [33] The case of Inmestar is not an isolated one. A Jewish source, the memoires of rabbi Efraim of Bonn, takes us to France, to BrieCompte Robert, in 1191 or 1192. [34] A servant of the Duchess of Champagne was found guilty of the murder of a Jew and was held in prison for that offense. The other Jews of the village decided to rescue the prisoner in exchange for money and executed him during the festival of Purim, hanging him. [35] "A perfidious Christian killed a Jew in the city of Brie, which is in France. Then the other Jews, his relatives, went to the lord of the

region (the Duchess of Champagne), and implored her (to hand over) the murderer, who was a servant of the King of France. They therefore bribed her with their money in order to be able to crucify the killer [36]. And they crucified him on the eve of Purim" [37]. The vengeance demanded in a loud voice by the Christians of Brie, headed by Philippe II August, King of France (1165-1223), was not long in coming. p. 135] The entire adult Jewish population of the city, totaling about eighty persons, were tried and condemned to be burnt at the stake ("wealthy persons, rich and influential, some of them famous rabbis and people of culture, who refused to sully themselves [in the baptismal waters] and to betray the One God, were burnt alive proclaiming the unity of the Creator"). The children, who were Jews and circumcised, were taken en masse to the baptismal font to be made Christians. No festival of Purim ever concluded in a more tragic manner for the Jews, overturning and thwarting the saving and hope-giving meaning of the Biblical account of Esther and Mordechai. The blasphemous parody of the Passion of Christ sometimes had the most tragic consequences. But this obvious fact did not always suffice to cool hot heads and restrain fanatical, agitated minds. The Christians were not too subtle about it, since they certainly didn't need excuses or pretexts to perpetrate indiscriminate massacres of Jews or to plunge Jewish children into the beneficial waters of baptism by force. The spiral of violence, having due regard to the discrepancies between the relative power and size of the two conflicting societies, could not be extinguished. The serpent bit its own tail, leaving its imprint of blood on the sand. Each society was, in a sense, its own victim, but neither noticed. To give a few examples, on 7 February 1323, a few days before the festival of Purim, a Jew in the Duchy of Spoleto was condemned for striking and insulting the cross. [38] On 28 February 1504, precisely coinciding with the festival of Purim, a beggar from Bevagna accused the local Jews of the

place, transformed into evil spirits, of having cruelly crucified him. [39] It was still in the days of Purim, in February 1444, that the Jews of Vigone, in Piedmont, were accused of having pretended to butcher an image of Christ Crucified as a joke; [40] again, it was in the month of February, this time in 1471, that a Jew from Gubbio brought a legal action to "scrape" the image of the Virgin Mary from the outside wall of his house. [41] p. 136] Purim was followed by Pesach, but the story, during that violent month, was no different, even without any strict need to play cruel and lethal cruel tricks on Christian boys, or to stone Jews and their houses en masse during the "holy hailstorm of stones". On 21 March 1456, a Jew of Lodi entered the cathedral of San Lorenzo at nightfall with a drawn sword, directing himself without hesitation, where he walked straight up to the main altar and proceeded to make log wood and splinters out of the image of Christ Crucified, with the evident intention of chopping it to bits. His fate was sealed. The culprit was lynched on the spot, amidst the rejoicing of a jubilant crowd, and vengeance was wreaked. 21 March 1456 corresponded to the 15th of the Month of Nissan of the Jewish year 5216 and the first day of Pesach. The matter was thus described by the commander of Lodi to the Duke of Milan: "In our dear city of Lodi, on the 21st day, 17 hours, of the present month [March], according to the common reports, a Jew entered the cathedral with sword in hand to cut the crucifix of Christ to pieces, for which offense the whole territory rose up against him and they ran to the Jews house [...] and killed the abovementioned Jew and dragged him on the ground". [42] Purim never renounced the clearly anti-Christian meaning In the early modern age, the carnival-like festivities of Purim finally lost those qualities of aggressiveness and violence which had been characteristic since the early Middle Ages, but never renounced the clearly anti-Christian meaning it possessed according to tradition. Thus wrote Giulio Morosini, known as

Shemuel Nahmias at Venice when he was still a Jew, a shrewd former disciple of Leon da Modena: "During the reading [of the megillah of Esther], whenever Haman is named, the boys beat the benches of the synagogue with hammers or sticks with all their might as a sign of excommunication, crying in a loud voice 'May his name be blotted out and may the name of the impious rot. And they all cried 'Be cursed, Haman, Be blessed, Mordechai, Be blessed Esther, Be cursed Ahasueruss.' And they continue like that until evening, just as on the morning of the first day, never ceasing to express their justified contempt for Haman and the enemies of Judaism at that time, covertly spreading poison against Christians, under the name of Idolaters [...] they therefore cry out in a loud voice Be Cursed all the Idolaters. [43] But at an even earlier time, the illustrious jurist Marquardo Susanni, protected by Paolo IV Carafa, the fervent and impassioned founder of the Ghetto of Rome, mentioned the wild hostility of the Jews towards Christianity as well as the peculiar carnival-like characteristics of Purim. According to him, "during the feast of Mordechai", the Jews did not hesitate to greet each other by saying, in contemptuous tones: 'May the King of the Christians go down to ruin immediately, the way Haman went down to ruin". [44]

NOTES TO CHAPTER EIGHT [1] Cfr. G.L. Langmuir, Thomas of Monmouth. Detector of Ritual Murder, in "Speculum", LIX (1984), p. 824. [2] Cfr. Th. Reinach, Textes d'auteurs grecs et romains relatifs au Judaisme, Paris, 1895, p. 121, no. 60. [3] Josephus, Contra Apion, II, 7-1: "et hoc illos facere singulis annis quodam tempore constituito. Et comprehendere quidem Graecum peregrinum, eumque annali tempore saginare et deductum ad quamdam silvam occidere quidem eum hominem, eiusque corpus sacrificare secundum suas solemnitates, et

gustare ex eius visceribus, et iusiurandum facere in immolatione Graeci, ut inimicitas contra Graecos haberent, et tunc in quandam foveam reliqua hominis pereuntis abjicere", Cfr. Rheinach, Textes d'auteurs grecs et romains, cit. pp. 131-132, no. 63. [4] For an examination of the story of Damocritus and Apione on the ritual homicides committed by the Jews in the Temple of Jerusalem, see, among others, J. Parkes, The Conflict of the Church and the Synagogue, 1934, p. 16; D. Flusser, The Blood Libel against the Jews According to the Intellectual Perspectives of the Hellenistic Age, in Studies on Hellenistic Judaism in Memory of J. Levy, Jerusalem, 1949, pp. 104-124 (in Hebrew); Id., Moza 'alilot ha-dam ("The Origins of the Blood Accusation") in "Manhanaim", CX (1967), pp. 18-21; J.N. Sevenster, The Roots of Pagan Anti-semitism in the Ancient World, Leyden, 1975, pp. 140142. [5] Cfr. Reinach, Textes d'auteurs grecs et romains relatifs au Judaisme, Paris, cit., pp. 196-197, no. 112. [6] Thus, the final passage of this haraita is translated by rabbi Dovid Kamenetsky, in the recent edition of the Babylonian Talmud, with a version in English (Talmud Bavli, Schottenstein Edition, Tractae Ketubos, III, New York, 2000, c. 102b and no. 32): "for it once occurred that a boy was entrusted to those fit to inherit him, and they butchered (or: slew) him on Pesach eve". [7] "In the Latin translation of extracts from the Talmud contained in Latin manuscript 16558 B.N., which is the principal source of knowledge of rabbinical literature in the Christian world in the 13th century, the Ketubot treatise is not explicitly mentioned there [...]. It does not contain the passage which interests you (Ketubot 102b). I have never found it used in polemics; nevertheless, the link made between Pessach might very well have encouraged belief in 'ritual murder'; but the authors of the anti-Jewish accounts on this subject obviously know nothing about Jewish literature. [...]. Among the number of accusations made of ritual murder, I do not recall ever having found an argument based upon this Talmudic passage" [written communication dated 2 August 2001 from Professor Gilbert Dehan, to whom I wish to express my deepest thanks).

[8] A. Steinzaltz notes, in this regard, that "in some later editions (of the Talmud), the Rosh Ha-Shanah (New Year's) version appears instead of Pesach, in the fear that this expression might constitute evidence to be used by those who accuse the Jews of ritual murder". (Talmud Bavli, Ketubot, Jerusalem, 1988, vol. II, p. 457). And nevertheless, the first writer to use the text of Ketubot in this sense seems to be the famous Augusto Rohling, University professor and one of the more caustic Austrian anti-Semitic polemicists, author of Der Talmudjude (Munster, 1871). The passage of Ketubot 102b was revealed by him and publicized with ill-concealed satisfaction in a brochure entitled Ein Talmud fur rituelle Schchten, which saw the light in 1892. Hermann L. Strack replied to him, arguing passionately but only somewhat convincingly, in the fourth edition (London, 1892), of his classic essay on Jews and human ritual sacrifice (The Jew and Human Sacrifice. Human Blood and Jewish Ritual, pp. 155-168). [9] Talmud Bavli, Vilna, Menachem (Mendele) Man e Simcha Zimel, 1835. It should be noted that this edition preceded by more than half a century the "revelations" of Rohling, in a act of surprising self-censorship. It is not impossible that the editors of the Vilna Talmud intended to respond to doubt and embarrassment within the Jewish world on the interpretation of this text in the original version, rather than reply to the external attacks which were still long yet to come. [10] In this regard, see Ch. Verlinden's now famous classic, L'esclavage dans l'Europe medievale, Brugge, 1955, vol. I, pp. 702-716. For a rather over-simplified interpretation of the role of the Jews in the slave trade, see B. Blumenkranz, Juifs et Chrtiens dans le monde occidental (430-1096), Paris 1960, pp. 18-19, 184211, to which the same Verlinden replied (A propos de la place des juifs dans l'conomie de l'Europe occidentale au IXme sicles. Agobard de Lyon et l'historiographie arabe, in Storia e storiograph. Miscellanea de studi in onore di E. Dupre -Theseider, Rome, 1974, pp. 21-37). [11] Cfr. Verlinden, A propos de la place des juifs, cit., pp. 32-35. [12] "Et cum precedens scedula dictata fuisset, supervenit quidam homo fugiens ab Hispanis de Cordoba, qui se dicebat furatum fuisse a quoda Judeo Lugduno ante annos IIti IIIor, parvum adhuc puerum, et et venditum. Fugisse autem anno

presenti cum alio, qi similiter furatus fuerat ab alio Judeo ante annos sex. Cumque huis, qui Lugdunesis fuerat, notos quereremus et invenirem dictum est a quibusdam et alios ab eodem Judeos furatos, alios vero eptos ac venditos; ab alio quoque Judeo anno presenti alium puerum furatum et venditum; qua hora inventum est plures Christianos a Christianis vendi et comparari a Judeis, perpatrarique ab eis multa infanda que turpia sunt ad scribendum" (Epistolae Karolini aevi, in "Monumenta Germaniae Historica", III, Hannover, 1846, p. 185). For an analysis of this text, see, in particular, B. Blumenkrantz, Les auteurs chrtiens latins au Moyen Age sur les Juifs et le Judaisme, Paris, 1963, pp. 152-168; Id., Juifs et Chrtiens dans le monde occidentale, cit., pp. 191-195; Verlinden, A propos de la place des juifs, cit., pp. 21-25. [13] For a useful discussion of this topic, see Blumenkrantz, Juifs et Chrtiens dans le monde occidental, cit., pp. 194-195, no. 142; Id., Les auteurs chrtiens, cit., p. 163, no. 53. [14] "Carzimasium autem greci vocant amputatis virilibus et virga puerum quod Virdunenses mercatores ob immensum lucrum facere et in Hispaniam ducere solent " ["Virgin boys whose genitals have been amputated are referred to by the Greeks as 'eunuchs'. These boys are castrated by merchants at Verdun at an immense profit and are usually taken to Spain "], cit., in Verlinden, A propos de la place des juifs, cit., p. 33). [15] On the Arab sources attesting to the role of Jewish merchants in the eunuch trade, cfr. Verlinden, L'esclavage dans l'Europe mdivale, cit., p. 716; Id., A propos de la place des juifs, cit., pp. 22. [16] On the rabbinical responses relating to the trade in castrated young slaves and on the role of Lucena [outside Crdoba] as a center for the castrations, see A. Assaf, Slavery and the Slave-Trade among the Jews during the Middle Ages (from the Jewish Sources), in "Zion", IV (1939), pp. 91-125 (in Hebrew); E. Ashtor, A History of the Jews in Moslem Spain, Jerusalem, 1977, vol. I, pp. 186-189 (in Hebrew). [17] The text of Natronai Gaon is reported in Assaf, Slavery and the Slave-Trade, cit., pp. 100-101.

[18] Leon de Modena, Historia de' riti hebraici, Venice, Gio. Calleoni, 1638, pp. 80-81. [19] The first to have linked the rise of the Christian stereotype of ritual murder to the feast of Purim and to the hanging/crucifixion of Haman/Jesus was Cecil Roth in his now classic study (C. Roth, Feast of Purim and the Origins of the Blood Accusations, in "Speculum", VIII, 1933, pp. 520-526).Recently following in Roth's footsteps have been Elliot Horowitz and Gerd Mentgen, adding further documents attesting to phenomena of anti-Christian violence during the celebration of Purim (cfr. E. Horowitz, And It Was Reversed. Jews and Their Enemies in the Festivities, in "Zion", LIX, 1994, pp. 129-168, in Hebrew; Id., The Rite to Be Reckless. On the Perpetration and Interpretation of Purim Violence, in "Poetics Today", XV, 1994, pp. 9-54; G. Mentgen, The Origins of the Blood Libel, in "Zion", LIX, 1994, pp. 341-349; Id., ber den Ursprung der Ritualmordfabel, in "Aschkenas", IV, 1994, pp. 405-416). On the status quaestionis, see the precise summary of I.J. Yuval, "Two Nations in Your Womb": Perceptions of Jews and Christians, Tel Aviv, 2000, pp. 179-181 (in Hebrew), and the recent stimulating monograph of E. Horowitz, Reckless Rites. Purim and the Legacy of Jewish Violence, Princeton, (N.J., 2006. [20] On this subject, see T.C.G. Thornton, The Crucifixion of Haman and the Scandal of the Cross, in "Journal of Theological Studies", XXXVII (1986), pp. 419-426; A. Damascelli, Croce maledizione e redenzione. Un' eco di Purim in Galati 3, 13, in "Henoch", XXIII (2001), pp. 227-241. [21] "Quomodo (judaei) vocant Iesum de Nazaret quem adorant christiani? [...] Dicit quod (inter se) vocant Ossoays et Talui et quando locunt cum Christianis vocant Christo" ["How do the Jews speak of those who adore Jesus of Nazareth ? [...] [Amongst themselves] they call him Ossays and Talui but when they are speaking to Christians, they call him Christ"] (cfr. An. Antoniazzi Villa, Un processo contro gli ebrei nella Milano del 1488 Milan, 1986, p. 111). [22] The expression used in the text is "maledicta et ludibriosa passio" ["cursed and filthy passion"] (cfr. Damascilli, Croce, maledizione e redenzione, cit.).

[23] Cfr. J.G. Frazer, The Golden Bough, London, 1913, IX, pp. 359-368, 392-407 (translated as Il ramo d'oro. Studio sulla magia e la religione, Turin, 1991). [24] Cfr. Parkes, The Conflict of the Church and the Synagogue, cit., p. 234. [25] Cfr. H. Schreckenberg, Die christlichen "Adversos Judaeos". Texte und ihr literarisches und historisches Umfeld, Frankfurt am Main - Bern, 1982, p. 543; Mentgen, The Origins of the Blood Libel, cit., pp. 341-343. This last essay stresses the link between Purim, known as the "feast of the lots", and the date upon which the annual lottery of the Jewish community to establish the location of which to carry out the annual ritual murder (Norwich, Valreas, etc.). [26] Natan b. Yechiel, Arukh, Pesar, G. Soncino, 1517, cc. 162v163r (s.v. shwwr). See also Shoshanat ha' amaqim. 'Emeq haPurim. Ozar minhagin we-hanhagot le-chag Purim ("Treasure of the Rites and Customs of the Feast of Purim"), Jerusalem, 2000, pp. 111-112. [27] The custom is reported in the ritual scripts of rabbi Chaim Palagi, Mo'ed le-chol chay ("A Time Established for Every Living Thing?"), Smyrna, B.Z. Rodit, 1861, c. 243rv. [28] In this regard, see my Mangiare alla giudia. La cucina ebraica in Italia dal Renascimento all'et moderna, Bologna, 2000, pp. 166-167. [29] Cfr. ibidem, p. 166. On the Haman-taschen in particular, see N.S. Doniach, Purim or the Feast of Esther. An Historical Study. Philadelphia (Pa.), 1933, p. 103. [30] The reference occurs in J. Trachtenberg, The Devil and the Jews, Philadelphia (Pa.), 1961, p. 154, no. 43. [31] To give an example, the 13 March 2002 Saudi daily newspaper "Al-Ryad" carried an article on the Jewish feast of Purim, authored by a zealous professor at the university named after King Faysal. The historian Umaya Ahmed Al-Jalahama, his article, claimed that in the preparation of the Jewish sweets known as "Haman's ears", Jews must provide themselves with the

coagulated blood, in the form of lumps or powder, of a Christian boy, or even a Moslem boy. As we have seen, this addition is as bold as it is unhistorical, which nevertheless seems fully understandable, considering the scope of the essay as established by the author, and the public for whom he was writing. [32] For a description and evaluation of Socrates text on the facts of Inmestar, see, among others, Strack, The Jew and Human Sacrifice, cit., p. 176; J. Juster, Les Juifs dans l'Empire romain; leur condition juridique, economique et sociale; Paris, 1914, vol. II, p. 204; Parkes, The Conflict of the Church and the Synagogue, cit., p. 234; Trachtenberg, The Devil and the Jews, cit., pp. 127-128; Blumenkranz, Les auteurs chrtiens, cit., p 58; M. Simon, Verus Israel. Etude sur les relations entre chrtiens et juifs dans l'Empire romain (135-425), Paris, 1964, p. 160. [33] The hypothetical derivation of the stereotype of the blood accusation at Pesach based on Jewish behavior at Purim, maintained by Roth (cfr. Roth, Feast of Purim, cit. p. 521; "It would not have been altogether unnatural had the coarser spirits among the Jews themselves introduced into the proceedings a spirit of mockery of the [Christian] religion", and of the many who follow Roth, among them, recently, Mriri Rubin, with reference to the accusation of the desecration of the Host (cfr. M. Rubin, Gentile Tales. The Narrative Assault on Late Medieval Jews , New Haven, Conn, 1999, p. 87: "That Jews, roused by festivity and fellowship, may have played about, even played a practical joke on their neighbors and their beliefs is all to believable"), is rejected with disdainful presumption by Langmuir. The affair of ritual murder, in both its variants of the crucifixion and the consumption of blood, is said to have been a brilliant, entirely ecclesiastical and medieval Christian invention. Those historians, in particular, those Jewish historians, attempting to link these accusations with real Jewish behavior, even if misinterpreted, are said to have fallen into error intentionally, for fear of facing Christian historiography openly, which is believed to be incapable of understanding the power of the irrational in the human mind, or, worse, because these historians have become befuddled by the fanciful presumption that the Jews play a role of some weight in history (cfr. Langmuir, Toward a Definition of Anti- Semitism, Berkely - Los Angeles - Oxford, 1990, pp. 209-296: "Whether they

were insensitive to the powers of irrationality, reluctant to attack Christian historiography too openly, or concerned to attribute an active role in history to Jews, they were predisposed to believe that something Jews had done - however misinterpreted by Christians - must have been a major cause of the change [...] exuberant Jewish conduct at Purim cannot be used to explain the accusation."). [34] The village in question is Brie-Compte-Robert in the Isle-deFrance, as shown in the works by William C. Jordan and Shim'on Schwarzfuchs, referred to in the note below, and not Bray-surSeine, as claimed by the majority of preceding scholars. [35] The episode is discussed, not only in the works by Roth, Horowitz and Trachtenberg, already cited, but by W.C. Johnson, The French Monarchy and the Jews. From Philip Augustus to the Last Capetians, Philadelphia (Pa.), 1989, pp. 36, 270-271; Id., Jews, Regalian Rights and the Constitution in Medieval France, in "AJS Review", XXIII (1998), pp. 1-16; Sh. Schwarzfuchs, A History of the Jews in Medieval France, Tel Aviv, 2001, pp. 155-156 (in Hebrew). [36] The text uses here the verb talah (li-tlot, wa-yitlu), which, as we have seen, may be indifferently translated as "to hang". [37] The quotation is taken from the Sefer Zechirah di Efraim of Bonn. Cfr. A.M. Haberman, Sefer ghezerot Ashkenaz we-Zarfat ("Book of Perscutions" in Germany and France"), Jerusalem, 1971, p. 128. [38] Manuele da Visso was accused and condemned "super eo quod dicebatur dixisse et fecisse aliqua illicita de Cruce" (cfr. A. Toaff, The Jews in Umbria, I: 1245-1435, Leyden, 1993, p. 76-77). [39] "Quod omnia eius brachia et etiam genua sibi dicti spiritus asperuissent et devasstassent cum quibusdam stecchis" (cfr. Toaff, The Jews in Umbria. III: 1484-1736, Leyden, 1994, pp. 1116-1118; Id., Il vino e la carne, Bologna, 1989, p. 171-172). [40] The Jewish defendants were held guilty "de jugulatione Christi in formam crucifixi" (cfr. R. Segre, Jews in Piedmont, Jerusalem, 1986, vol. I, pp. 171-172).

[41] Cfr. M. Luzzati, Ebrei, chiesa locale, principe e popolo. Due episodi di destruzione di immagini sacre alla fine del Quattrocento, in "Quaderni Storici", XXII (1983), no. 54, pp. 847877; Toaff, Il vino e la carne, cit., pp. 156-158. [42] Simonsohn, The Jews in the Duchy of Milan, Jerusalem, 1982, vol. I, pp. 199-200. [43] Cfr. Giulio Morosini, Derekh Emunah, Via della fede mostrata agli ebrei, Rome, Propaganda Fede, 1683, p. 836. [42] "Et in festo Mardochai quod adhuc (Judaei) celebrant XV Kalendas martii, ubi conterunt ollas in Synagogis, dicentes: sicut contritus est Aman, sic contetatur velociter regnum Christianorum" ["And during the feast of Mordechai, which the Jews still celebrate on the 15th of March, they smash jars in the synagogue, saying: thus Haman was destroyed, thus may the kingdom of the Christians rapidly be destroyed"] (Marquardo Susanni, Tractatus de Judaeis et aliis infidelibus, Venice, Comin da Trino, 1558, cc. 25v-26r).

REVISION DATE SEPT. 14, 2007 ROSH HOSHANA, NIGHTFALL (5768) Revised by the original translators, Feb. 2011