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Throughout the millennia and all over the world people have been killed by others, not only in wars and as a result of murders, but also in a ritualised way, often called human sacrifice. Much has been written about this, and research and discussion about ritual killing continue. This book offers contributions to this on-going discussion, by a re-evaluation of the term human sacrifice, arguing that not all forms of ritual killing can be considered to be sacrificial. Experts from different disciplines present new insights into the subject of ritual homicide in various regions of the ancient world. Various aspects of the phenomenon are discussed, such as offering humans to gods, making servants accompany their masters into the hereafter, and ritual killing in connection with execution of criminals and captives. While in some cultures ritual killing was accepted, others would consider it a symptom of barbarism and would use it as a reason or pretext for hostility, war, or genocide. Thus the Romans justified the violence against Carthage partly because of this, early Christians were accused of infanticide, while in turn they accused Jews of the same. The Spanish conquistadores used the argument to justify the genocide on indigenous Americans. The last chapter concerns one of the last surviving forms of ritual killing in recent history: headhunting among the Asmat.

Human sacrifice. --- Antiquities. --- Blood accusation --- Crime rituel. --- Sacrifice humain.

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Blood accusation --- Blood libel --- Crime rituel --- Crimes rituels --- Meurtre rituel --- Meurtres rituels --- Murder [Ritual ] --- Ritual murder --- Rituele moord --- Blood accusation. --- Jews --- Magic --- Persecutions --- History --- Germany --- Ethnic relations. --- 1096-1800 --- Ethnic relations --- 16th century

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Le traité Est-il vrai et crédible que les juifs tuent en secret les enfants chrétiens et utilisent leur sang ? est l'un des rares essais, et même le seul, au XVIe siècle, au sein de la Réforme, visant la défense des juifs contre les accusations, infondées, dont ils étaient régulièrement l'objet depuis le Moyen Age, en particulier celle d'assassiner des enfants chrétiens pour s'approprier leur sang. Hébraïsant, fin connaisseur des sources rabbiniques, Andreas Osiander démontre en vingt propositions qu'il est impossible que des juifs commettent un tel acte, au regard de leur propre tradition et de l'éthique juives, notamment si l'on pense aux lois bibliques et rabbiniques concernant l'usage du sang. Contre l'irrationalité de la rumeur et le poids d'un antijudaïsme séculaire, Osiander met en avant des arguments théologiques, philosophiques et logiques pour démontrer l'absurdité de telles accusations. Cette traduction française, la première qui soit réalisée de ce traité, est proposée avec une introduction, resituant Osiander et son traité dans le contexte du XVIe, et des notes permettant de mesurer l'ampleur de la culture hébraïque du Réformateur.

Blood accusation --- Jews --- Judaism --- Christianity and antisemitism --- Relations --- Christianity --- Accusations de crime rituel --- Juifs --- Judaïsme --- Christianisme et antisémitisme. --- Ouvrages avant 1800. --- Christianisme. --- Persecutions --- Osiander, Andreas --- Blood accusation - Germany - 16th century --- Jews - Germany - 16th century --- Judaism - Relations - Christianity --- Meurtre rituel --- Judaïsme --- Christianisme et antisémitisme.

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"Accusations that Jews ritually killed Christian children emerged in the mid-twelfth century, following the death of twelve-year-old William of Norwich, England, in 1144. Later, continental Europeans added a destructive twist: Jews murdered Christian children to use their blood. While charges that Jews poisoned wells and desecrated the communion host waned over the years, the blood libel survived. Initially blood libel stories were confined to monastic chronicles and local lore. But the development of the printing press in the mid-fifteenth century expanded the audience and crystallized the vocabulary, images, and "facts" of the blood libel, providing a lasting template for hate. Tales of Jews killing Christians-notably Simon of Trent, a toddler whose body was found under a Jewish house in 1475-were widely disseminated using the new technology. Following the paper trail across Europe, from England to Italy to Poland, Magda Teter shows how the blood libel was internalized and how Jews and Christians dealt with the repercussions. The pattern established in early modern Europe still plays out today. In 2014 the Anti-Defamation League appealed to Facebook to take down a page titled "Jewish Ritual Murder." The following year white supremacists gathered in England to honor Little Hugh of Lincoln as a sacrificial victim of the Jews. Based on sources in eight countries and ten languages, Blood Libel captures the long shadow of a pernicious myth"--

Blood accusation --- Christianity and antisemitism --- Anti-Jewish propaganda --- 296*813 --- 296*811 --- Blood libel --- Murder, Ritual --- Ritual murder --- Blood --- Human sacrifice --- Jews --- Antisemitic propaganda --- Antisemitism --- Propaganda --- Antisemitism and Christianity --- Christianity and other religions --- 296*811 Antisemitisme--in oudheid en middeleeuwen --- Antisemitisme--in oudheid en middeleeuwen --- 296*813 Christelijk antisemitisme --- Christelijk antisemitisme --- History --- Religious aspects --- Persecutions --- Judaism --- History. --- Blood accusation - Europe - History. --- Christianity and antisemitism - Europe - History. --- Anti-Jewish propaganda - Europe - History. --- Juifs --- Meurtre rituel --- Accusations de crime rituel. --- Christianisme et antisémitisme. --- Europe. --- Christianisme et antisémitisme.