On the morning of the first day of the last month of winter, I woke up because the Academy shuddered from high towers to deep cellars.
Xyl, without really tearing his eyes open, jumped out of bed with a cry of “Collapse!”. And, flashing his bare backside, he rushed to the door, accidentally stepped on Deir, who was lying on the left half of the bed ... He, without waking up, vindictively grabbed his own prince by the ankle with a truly Shakar reaction. Maximilian wriggled out, but in a hurry he caught himself on the blanket and ...
… fell, of course, with a swing of his heel hitting Deir in the jaw.
Apparently, when awake, even Shakai-ar move by no means gracefully, especially if they feel safe and sleep soundly.
Dariel, who also did not differ in clarity of thinking in the morning, first gave out a phrase of nine words, seven of which were derived from the names of body parts, and two were very emotional “Dess!”, And purely out of habit made a remark to Xil:
Someone is lying naked on the carpet, and here, by the way, there are children.
Someone in front of these children swears with bad words, - the prince snapped, trying to disentangle his leg from the blanket without the help of his hands. It turned out bad.
These are not "bad words", these are terms, - Dare was indignant. - And I say, and you show.
But to be honest, I didn't care for them. I had to dive into a trance to find out what was going on. Fortunately, in the morning, when I have one foot in my sleep, it is easier to do this. Threads flashed before my eyes ...
Looking closer at the pattern, I calmed down.
Hang up. You can go back to sleep, - my advice sounded very slurred. Perhaps he shouldn't have buried his face in the pillow. - This is Etna quarreling with Sergo, and Jayan gives her moral support.
The Valkyrie arrived two days ago, but she had already put half of the Academy on her ears. If there were raveins who were categorically not suitable for work in the laboratory, then Jayan was definitely one of them. After a valuable installation exploded from her witchcraft attempts, Rian urgently decided to revoke the Valkyrie's admission.
Frankly, I fully shared the opinion of the Dancer. But Jayan, sulking all over the world, would not admit it even under torture.
Maximilian emerged from Dare's oversized sweater, grabbed apparently by mistake, and pulled up his jeans. His cheekbones turned rosy - I think it was a subtle psychological calculation.
But I decided - a collapse in the mountains, - the prince confessed embarrassedly, lowering his eyes. - At least, more than half of the inhabitants of the Academy thought so, and lately I have too sensitive telepathy ... By the way, what does it mean - "provides moral support"?
This is what it means, - I nodded at the blizzard rising outside the window and grimaced. From too abrupt movement, and even after plunging into a trance, my head ached disgustingly. - They do it right when, until they come of age, the raveins of the highest ranks are forbidden to use force in all cases, except for exceptional ones. I can't imagine a situation in which Rian or, for example, my mother will go on about their emotions and risk someone else's well-being.
Quit grumbling, - Xyl sniffed at the sweater with a smile, rubbed his cheek on the sleeve and changed his mind about changing clothes. Dare raised his eyebrows in disapproval, but said nothing. - Just like Tantae, honestly. I, in his opinion, too often risk myself ... and the whole clan at the same time. Sometimes you come back from a sortie, tired, hungry ... And Ty is right there, with a courtesy visit. By the way, the winners are not judged.
If you break loose, there will be no one to judge, - I promised gloomily, crawling out from under the covers. Buran blindly beat out the window like a huge white dog. The guttural rumble made its way even through the cotton wool of soundproofing spells. It was scary to think what was going on outside. - Nevermind. Without any ulterior motive, I said ... I just had a headache, that's the blues.
Dariel gently placed his hand on my forehead. Whiskey tickled - a familiar feeling of diagnosis. A few seconds later, the aching points above the eyebrows seemed to have disappeared.
The pressure jumped, - the healer stated, removing his hand. His t-shirt had slipped off one shoulder, and against the white sheets, his skin looked a little darker than usual, although in fact the tan had faded over the winter. Her hair lay on her back in a honey wave, curled into rings on the pillow - neatly, as if Dare had not just got up, but had already devoted an hour to styling. On my own head, despite the tightly braided braid before going to bed, chaos reigned. - You're getting sick more often, Ney. Maybe it's time to interrupt the experiments?
No, it's not worth it. Now I like working there.
Well, it's up to you, - Dariel shook his head doubtfully.
I sighed. It was a difficult question. The laboratory has only recently begun research that is of interest to me. Alchemy slowly but surely pushed back energology and mentalistics.
So far, none of the researchers has come close to answering the question: what is the "abyss"? And that made it uncomfortable. Alchemy offered a simple but effective way to neutralize this "time bomb" - physical.
In particular, it has already become clear that absolute solvents can still harm the “abyss”. With "dark blood", of course, experiments have not yet been carried out, it was too dangerous a substance. But attempts to saturate acids and alkalis with destructive energy have already been made.
It was here that the raveins became truly indispensable.
Of course, magic offered many more types of energy than human science, but at the moment, due to the "Abyss" block, access to them was limited. But Rian, Aine or, let's say, I could nourish the acid with my strength - not easily, not on the fly, of course, only after training ... But still - they could.
The first breakthrough was made, oddly enough, by a prophetess. When she stopped boycotting the laboratory and returned to experiments, she hopelessly missed the thread of research. I helped Dare with reagents and synthesis of substances, Rian, as always, was completely loaded with work with energies ... And Aina had no choice but to become a "battery" again - this time to create an absolute solvent.
Out of habit, the prophetess did not calculate her strength ... and squeezed herself dry. As a result, the relatively safe solution of hydrochloric acid turned into a viscous liquid with a mirror surface, and Aine, nobly rolling her eyes, lost her senses. Two frightened laboratory assistants and even an important professor immediately rushed to her aid, but Dare and I pushed them aside.
The scientist sedately returned to his installation, but the boys obviously had nothing to do ... and one of them foolishly looked into a vessel with a mysterious liquid. Careless curiosity - they say, what can happen if a spell is cast on a dark glass bowl?
It was then that I first saw how people turn gray in a matter of minutes. At the moment when the laboratory assistant's voice finally broke through and the boy was dragged away from the bowl, the short semi-military "hedgehog" on his temples turned dirty gray.
Such ... unpleasant gray hair.
Of course, the experiments were immediately suspended, and the dangerous substance was hidden in an impenetrable safe. Yes, that's just not taken into account how Holly is reckless. Taking advantage of the fact that he was on duty in the laboratory that day, the consultant opened the safe, bypassing all guard spells. It was not possible to charge the bowl into the installation, this is not a standard flask, so Holly simply splashed over the edge, right on one of the "roots" penetrating the masonry.
When the next duty officer came to replace Holly two hours later, he found that the consultant was lying on the floor behind impenetrable glass and muttering something, and one of the processes of the "abyss" turned into dust
Holly, of course, was pumped out. To all reproaches of carelessness and threats to remove him from the study, he calmly answered, stroking his braid entwined with a yellow ribbon:
My dears, I'm still immortal. Consider it a courtesy to you - what if someone was completely hurt in the experience? I saved you, read. What a quick-witted you are ... - and smiled, exposing white, smallish teeth.
Rian gritted her teeth, suspecting that this was just a kind of revenge of the consultant for interrupted work in the middle of the day, but she could not prove anything, nor could she expel Holly for arbitrariness.
Aine, by the way, flatly refused to repeat the experiment. She only said that the combination of the sphere of water and the magic of the ephemerate sometimes gives rise to such monsters that have no place even "in this crazy laboratory." For example, a mirror that reflects human fears...
As a result, a meeting was to be held today, at which it would be decided: is it permissible to use such dangerous substances in research as “mirror of the ephemera” or “dark blood”. Ramert Mason was also invited as the official scientific leader of the project to find an antidote based on "dark blood" - after the publication of the true results by Dariel a year and a half ago, Ram gained some fame.
Therefore, after breakfast, during which Dare and Xil and I discussed the possible reasons for the quarrel between Etna and poor Vedarsi, the healer went with me to the laboratory, and the Northern Prince went hunting.
Will you support me? Dariel asked casually on the way to Tersis Tower. "Or will you vote caution with Rian?"
I will support, of course, - I smiled. The healer tried hard to pretend that he didn't care about the results of the vote, but I knew how much it meant to Dare to be able to work with really interesting substances. And the risk... After all, there is always a risk. - But on the condition that we will ... uh ... synthesize the "dark blood" only for the current experience. And little by little.
Dare's eyes flashed with anticipation.
Agreed, - he nodded to me and suddenly smiled slyly, tilting his head to one side: - Ney, do you know that people used to treat high blood pressure, like other ailments, very simply - by bloodletting?
I choked. Well, no, to pump liters of blood for "laboratory purposes" ... They won't wait!
What are you implying, Dairy? - I naively made the eyebrows a house, as if I really didn’t understand. - You do not have enough blood on the hunt? I will share! and started rolling up her sleeves.
Dare shied away from me like the plague. I knew for a fact that he went into town last night, but it's always best to play it safe with "blood frenzy."
Knight, not here…” he muttered, looking around. Fortunately, all the students were in class, and no one was interested in the suspicious scene.
And I was tempted to play Dare.
Not here? That is, in general terms, I guessed? Shall we go somewhere in a dark corner?
Dariel turned pale.
Knight, you don't seriously think that I could…” He trailed off and swallowed, looking away. “You’re probably right… I… sometimes think about it, and…”
The joke took a toll on me.
Calm down, Dare, - I, as I was, with my sleeve rolled up, caught the healer's hand and looked into his eyes. That's what Xil did when he wanted to inspire trust - first tactile contact, then visual. - I was joking. A little unfortunate. And even if you have bloodthirsty desires ... - I smiled, feeling terribly embarrassed. Dariel stood there, not moving, not even blinking. - What can you do, such a period. It's not you who are hungry, but regens. Understand?
Dariel took a deep breath... and smiled back.
Ney, I understand this very well, - with his free hand, he ruffled my hair. I was embarrassed: as the saying goes, don't teach a scientist. “But you must understand: such desires, whatever their cause, cannot but disturb me. I don't want to hurt you even by accident.
My throat is dry.
I… trust you, Dare. You can't do anything wrong," I said slowly, as if forcing the words out of myself. The healer's hand lay on my shoulder, either holding me back from a cowardly step back, or gently forcing me to hug... But I didn't want either one or the other.
Thank you for your trust,” Dariel replied seriously. And suddenly he bent to my bare wrist, pressing his hot lips against the delicate, sensitive skin. - Thank you... - from the breath, singed wrist, goosebumps ran down the back.
My heart was pounding so loud it felt like there were two of them. Right and left.
Now my pressure will rise again, and you will have to remember the healing skills again, - I quipped stiffly, looking at the opposite wall.
Dariel straightened up.
I'm glad that I excite you so much, - he grinned and quickly kissed me on the cheek. - Let's go to the laboratory, otherwise the meeting will start without us, and then Rian will definitely have an advantage in the vote.
With Holly? I hesitated, allowing myself to be carried away. - I do not think. It is unlikely that anyone will dare to argue with him, even speaking on the side of Rian.
Actually, that's how it happened. It even seemed to me that the consultant somehow managed to intimidate those who disagree. At least one of the mentalists flinched when Holly looked at him, and began to mumble something about crossroads, strangers and birds.
When Dair, with true healing delicacy, asked if he was all right, the mentalist nodded like a dummy and assured him with an unnatural smile:
Of course of course. Just had nightmares at night.
Holly, whose hearing was like that of an owl, defiantly turned away and began to wiggle his leg with an air of independence.
But perhaps it was just a coincidence.
Kei, by the way, was sitting next to Tantae during the meeting. The magician did not get the right to vote, and he missed most of the discussion and arguments, desperately yawning. I suppose that even though Meyer now slept nineteen hours a night, he hardly got enough sleep: mental penetrations were usually quite tiring. Only at the end, after the announcement of the decision, did he start up, clinging to the words “dark blood” with his thought:
And I heard that the gates to the subtle plane were opened with “dark blood” when the Ancient Ones were summoned!
Rian, dissatisfied with the result, grimaced and snapped, tugging at her copper strand:
What nonsense! Of course, the Ancients used to hunt for raveins, especially from the realm of darkness or light, but only because the bearers of such a gift are extremely dangerous for demons.
Preemptive strike, my dear? - interested Holly, temporarily interrupting the fascinating lesson of intimidating professors with a promising look. Although they understood that the vote was over and there was nothing to be afraid of, they still for some reason nervously swallowed and twitched.
Something like that,” Dancing Girl shrugged. And she turned to Kay: - Are you sure that it was a summoning ritual, and not exile, say?
Kay Meyer pressed his fingers to his temples, as if remembering. His face became concentrated.
It seems so ... At least the ritual was there for sure. Sacrifice… Ravena of estil or higher… belonging to Darkness, Light, Life, Death, or Ephemerate of Nine Reflections… Sacrifice… sacrifice…
Kei muttered more and more quietly. Ryan, carried away by the game of staring with Holly, soon stopped paying attention to him. And so the sharp jerk of the Ash Prince, when Meyer began to fall sideways, was a complete surprise.
Iriano, hurry up! shouted Tantae in a peculiar voice. I realized belatedly that the prince was duplicating the call telepathically. - Blocks!
The mentalists got their bearings first.
Clear the room! - ordered unexpectedly loudly and loudly the same intimidated Holly professor. - Immediately, we need mental silence!
Dare picked himself up and began to help the mentalists evacuate the personnel. And somehow it happened that the healer, along with them and with Tantae, remained in the laboratories, when the rest were hastily expelled outside the "circle of silence" - a hundred meters around the object. I gave up on the experiments - it is clear that today there will be nothing interesting - and deserted from the tower. Dariel is in business. Will be on duty next to Kay.
And if Dare had another bout of hunger after being healed...
Tantae, if anything, will cover.
On the stairs, at first, I was almost knocked over by a meteor that looked like an alarmed Iriano. And then Ramert also scared almost to the point of hiccups, silently catching up already at the exit and putting his hand on his shoulder instead of calling out.
Are you okay baby? - without any sign of remorse, the necromancer asked. I noted that he was back in his favorite baggy jeans and washed sweaters, and a crumpled cigarette stuck behind his ear. Looks like Lucy has become much more tolerant of little things. - Do not take me to Etna and this one, how is her ... Jayan? In the morning they petitioned the dean's office to move them out of the room next to the apartments of a vedarsi named Sergo, also known as the Silver Unicorn. Ugh, what a nickname!
This is the name of the hypostasis, - I sighed, imagining a showdown between the powerful raveins and the stubborn vedarsi. - And it would be better for you to grant the request. Remember how the Academy was shaking this morning?
I remember, - Rem narrowed his dark brown eyes warily. You don't mean to say that...
Exactly,” I said with grim seriousness. - Etna is angry. And the blizzard...
Did her girlfriend really try? - the necromancer was sincerely horrified. - Well, the girls give ... And how else does the Academy stand, huh?
I just threw up my hands in confusion. To be honest, it surprised me myself.
The room in which Etna and Jayan lived together turned out to be quite neat. Here, books and colorful nail polishes were not scattered on the table, as in Phoenix and Aine's apartments. Except that on the closet door, like a lonely symbol of chaos, a sock without a pair hung, and intricate cracks branched along the plaster. In the one that went upstairs, under the very ceiling, the outlines of words like "men", "goats" and for some reason "unicorns" were remotely guessed.
Etna sipped her tea frowningly. Jayan, tucking her legs under her and putting her scythe into a “crown” for convenience, cut herself into some kind of shooter on a mobile phone, more reminiscent of a pocket computer in terms of equipment and screen size.
Good afternoon, madam, - the necromancer greeted surprisingly politely and even bowed his head as a sign of respect. - My name is Remert Mason, I am the dean of the Faculty of Combat Necromancy. About your request...
Yes? - Etna was keenly interested.
Her ears were covered with loose hair, but even through the bright red curls I could see that her left ear was swollen and red. Apparently, Sergo was also not shy about methods. I was strongly tempted to go and have a heart to heart talk with the Vedarsi. Also me, a supporter of patriarchy.
Yes. But ... - Remert took a breath in his chest, as if before diving, and issued in one breath: - But-unfortunately-no rooms!
Very, very sorry,” Jayan commented evenly, without looking up from her computer screen. A new level of the game loaded, and the sound of gunfire and death screams filled the room.
The mug in Etna's hands cracked.
Ram swallowed and took a step back.
It's not that I'm afraid, the necromancer whispered in my ear. - But Lucy is expecting me for dinner. Maybe you yourself will explain to your friends about the rooms? Well, there is absolutely no way to highlight something in the other wing.
I'll explain, - I agreed easily. Judging by the fact that Etna only gloomily looks around, and does not swear, she has already “burned out”.
Wonderful, - just as quietly rejoiced Rem and already said goodbye louder: - I was glad to see you, madam. All the best.
I waited until he closed the door behind him, and only then asked:
And what happened to you? By the way, due to the fact that the Academy was shaking, I, firstly, woke up earlier than usual, and secondly, already in the morning I had heard enough of how Xyl and Dare were scolding.
About? Jayan asked cheekily, ignoring my question with truly childlike spontaneity.
They did not agree on what is more immoral - a terminologically accurate description of shamelessness or a visual series, - I explained vaguely and immediately repeated the question: - Etna, can you at least tell me what happened to Sergo? I made out some threads, but not all ...
The craftswoman of the earth slammed the cracked cup against the saucer with such frenzy that nothing broke, only by a miracle.
Which? I asked cautiously, assuming the worst.
Hands and hearts! Ah, the abyss... And do you know what he called the reason? - Etna leaned over the table, angrily sparkling green eyes. “You see, I have good prerequisites for becoming an avaien mother!” Genes! Well, I told him honestly that he was a goat with a broken horn and let him not climb on me if he didn’t want to lose the second one.
Jaiyan nodded in agreement and with a quiet "Yes!" finished the next level of the game.
What about Sergo? I clarified. Etna sighed.
He called me a fool who does not understand his happiness ...
She said that she is...
... We almost got to the end of the story, in which the angry Etna poured boiling water over Sergo from the kettle, and in response, Vedarsi tried to pull her by the ears, like a naughty little kid, when there was a delicate knock on the door.
K. Levi-Strauss considers sacrifice as an exchange between people and supernatural beings: the relationship of a person with spirits is built on the principle of the contract "you - to me, I - to you." When giving gifts to supernatural beings, people expect lavish gifts in return, or at least demand compensation. In case of non-fulfillment of the contract, either party will be subject to punishment. Thus, researchers traveling through Siberia noted with surprise that the Samoyeds beat their gods (wooden idols) with whips if they did not fulfill their requests.
Forms of animal behavior
Speaking about the killing of the victim as the basis for the experience of the sacred, the researchers point to biological roots that go back to the stereotypical forms of animal behavior. Under such conditions, the connection in the human psyche of the experience of the sacred, the idea of death and rebirth with violence, aggression, suffering and sexuality is taken for granted.
The phenomenon of hunting
Some authors see the origins of the sacrificial act in the phenomenon of hunting: affective states caused by the sight and smell of blood when the animal is killed, the experiences of danger and good associated with this event create tension (W. Wundt). Then certain actions, red color, noises become stimuli for the reappearance of the corresponding states. Their rhythm and repetition, exaggeration of feelings form actions into a ritual. Delight in killing a predator, when a person turns from an object of hunting into a hunter, the discovery of anatomical similarity, accompanied by guilt, joint killing as proof of devotion to the collective - these are the initial data for the emergence of sacrifice and the accompanying religious faith.
Awareness of the relationship between death and good (food, strength, continuation of life) occurred even in hunting communities, in which survival directly went back to the killing of a totem animal. One of the meanings of the rite was to send the murdered ancestor to another world, so that he could return the next year, bringing with him many relatives. Later, this is what they do with people: they are sent to creatures that live in other worlds, in the hope of getting something useful in return.
primitive communities
In primitive hunting communities, hunting itself probably turned into a sacred act. It seems that instinctive actions aimed at survival were colored with very strong emotions in order to remain, to gain a foothold in the mind as something important and necessary. Sacrificial rites of animals are similar all over the world among different peoples. Their antiquity is confirmed by the similarity in the order of action and the general scheme of conduct: killing the beast, begging for forgiveness for the murder, making requests and a collective meal. However, given the identity of cult actions, the rite does not exclude various semantic levels that have emerged over time.
The earliest meaning, in all likelihood, is not too removed from instinctive grounds and is associated with the food requirements of the ancient hunter. The functional core of practical benefit is overgrown with a complex of ideas, among which the central one is identification, gaining unity with the eaten character. Taking into themselves, absorbing the meat of the murdered victim, turning its body into their own flesh, the participants in the ritual meal become attached to the sacred nature of the animal, acquire its qualities.
totemism
Further, new ideas appear: in hunting cultures, the sacrifice of an ancestor totem is interpreted as sending the soul of the beast to the heavenly ruler in order to convey the prayers and petitions of people. The killed animal should return the next year and bring many relatives with it, providing the hunters with a successful hunt. It is necessary to pay attention to the duality of the meaning of the rite. On the one hand, the beast is revered as a blood father, on the other hand, it is killed in order to provide the tribe with food. This situation itself gives rise to fear and guilt.
Both ethnographic and historical material confirms that the essential moment of the ritual of sacrifice is connected with the removal of guilt. An important aspect of sacrificial rites is to find an object on which the whole community can be blamed. Since the whole tribe participates in the slaughter rites, it means that everyone is to blame, but no one separately. Guilt is distributed among all members of the community, thereby reducing it. But it is desirable that it can be eliminated altogether.
Thus, the rite of sacrifice has many variations, but its essence is always the same - to remove sins from oneself and get rid of guilt. material from the site
- During the Greek holiday of Buffonius (the ritual slaughter of a bull), the executioner shifted the blame to the ax with which he carried out the killing. The instrument of slaughter was subject to punishment, the hatchet was to be executed.
- The participants of the “Bear Holiday” among the northern peoples, appealing to the killed beast with pleas and apologies, assure him that the murder was not their fault, but the culprit was the gun that the Russian merchant sold them.
- In African societies, the ruler had to commit various sins on the feast of sacrifice. Then, symbolically, the guilt was transferred to the animal, which was intended for slaughter. So, along with the killed beast, the sins of the entire tribe, taken on by the leader of the community, disappear. He is a victim, and by his death he must cleanse society from dirt, evil spirits, and sin. The victim transfers his evil qualities to the victim.
- The Jewish rite is endowed with similar semantics, in which the sins and vices of the members of the community are transferred to the goat, which is driven into the wilderness. Atonement consists in removing the impurity of a person transferred to a ritual sacrificial animal. The feeling of guilt is weakened by the fact that the goat is not killed, but released. Although this means the death of the animal, people do not put it to death with their own hands, as if they had nothing to do with it.
- Libations.
- Animal sacrifices.
Killed girls of Sevastopol: victims of a maniac or ritual murders?
The topic of ritual murders is raised in the media from time to time, however, not because of them, but rather in spite of them. Oddly enough, most people cannot believe that such atrocities are possible in our time, preferring to ignore the obvious facts.
Two young residents, Anastasia Balyabina and Tatyana Mizina, who live in Sevastopol, left home to carol and did not return. It happened on January 4, 2011. Their bodies were found three weeks later, on January 29, near the Mechta garage cooperative.
They were looked for quite carefully: “...According to the Department of the Ministry of Internal Affairs in Sevastopol, “473 policemen and 125 servicemen of the internal troops were involved in the event. 661 basements and 563 attics were checked, as well as 63 places of concentration of youth”…”. The garage area was searched earlier, and the fact that they were not found immediately suggests that they were killed earlier and then planted.
After the discovery of the bodies, on February 11, the killer was found, it turned out to be the caretaker of the kindergarten, who confessed to the crime. It would seem that the case can be closed. However, in my humble opinion, the watchman has nothing to do with it. In this case, there was an ordinary ritual murder by Orthodox Jews.
What evidence is there for this?
Naturally, I have no direct evidence, but if I worked in the Sevastopol police, it is quite possible that I would provide more concrete evidence. But we will operate with what is in open sources. To begin with, I will write that such a thing as ritual murders still exists today. I refer all doubters to the appropriate one:
"...Today dangerous to one's own life to be "know-nothing" in matters of politics! It is time not only for Russians, but also for all other indigenous peoples of Russia, and for the Jews themselves (including those who profess Judaism) to finally find out the whole truth about the blasphemous ritual of killing children of the white race in order to obtain Christian blood. It is time to debunk the mindless fanaticism of the Talmudists, who claim that the use of the blood of those killed in a painful way is a remedy for many diseases for Jews ... "
Wrote more about ritual murders Vladimir Dal- Author of the Explanatory Dictionary of the Living Great Russian Language. His real profession is a doctor, and he worked as a medical examiner investigating ritual murders. In addition to the above book, he also wrote "Investigation about the killing of Christian babies by Jews and the use of their blood." Published by order of the Minister of the Interior, 1844. Where he, with his characteristic scrupulousness and methodicalness, analyzes all cases of Jewish ritual sacrifices, starting from the 14th century. If you are interested, you can download this book and read it yourself.
Ritual killings occur in our time. One of the sensational cases is the ritual murder of the Schussler children in Chicago in 1955. Or the ritual murder of children in Krasnoyarsk in 2005.
Taking as a hypothesis that there are ritual motives in the murder of girls, we begin to collect clues that deny the maniac and confirm the hypothesis of Jewish sacrifice.
1. Date of death. According to preliminary conclusions, it came about a week ago from the moment the corpses were discovered. That is, the corpses were found on January 29, which means that death occurred on January 20-23. January 20th is a full moon. Just on the full moon, many rites of black magic are performed.
2. Since the girls were abducted on January 4, they had to be kept somewhere for a good two weeks before the murder. That is, there should be a room like a prison cell. This room must meet certain requirements. First of all, it must be strong so that it is impossible to escape from it. Secondly, it should be relatively remote from crowded places. The deaf basement of the synagogue is the most suitable place. If anyone hears, then everyone is there.
In the case of a maniac, he would have to equip a separate room specifically for this purpose. Make it soundproof and strong so you can't get out. Which is clearly beyond the power of a simple watchman alone. No, well, of course, you can equip such a room in an apartment, buy a lot of sound-absorbing material, upholster the whole room, close up the window. To protect the sound-absorbing material itself from being torn by doomed victims. But such a room would attract attention, due to its unusualness, and they wrote about it in detail. It is possible to keep prisoners in a country house, but even there it is necessary to equip an appropriate room.
3. Taking into account the fact that the captives were in captivity for two weeks, they had to be fed and watered all this time. Food is not taken from the sky, even the simplest must be bought in the store for money. You also need to clean up after the prisoners. Or lead to the toilet under escort. Can you imagine such a maniac who will do all this until X hour? Hardly! Although the actions of maniacs are difficult to predict, none of them will wait for two weeks for something incomprehensible, and after that, inflict multiple stab wounds.
This haste is alarming in itself. The fact is that ritual murder differs from the ordinary one in the nature of stab wounds. If you take an ordinary maniac or a murderer, then the knife blows will be inflicted randomly. If a professional killer is operating, then one or two blows are enough.
In the case of ritual murder, the task is somewhat different. It is important not to kill, but to collect as much blood as possible. Therefore, the incisions are small, they are all located in the places where large vessels pass. These incisions are made with special tools. They are two types of scalpels, one similar to a scalpel, has the Hebrew name Kusulta, and the other is pointed, called Masmar, which in Hebrew means a nail. With these scalpels, corresponding incisions are made, in Hebrew Ribda. The nature of these wounds, in combination with complete exsanguination, gives reason to assert with a probability of 99.9% that this murder is ritual.
Summing up what has been said, we can conclude that there are certain Jewish sects that practice human sacrifice. Their wealth and the presence of their people in law enforcement structures make it possible to commit ritual murders with impunity on a regular basis. All these murders are committed mainly on the eve of Easter in all major cities every year. The blood obtained in this way is used to make matzah, which is used on the great Jewish holidays. Usually they look for street children so that there is less noise, but sometimes ordinary children also come across in their net ...
You can also read “On the Other Side of the Talmud. Christian-Jewish Mystery of Secrets. The Ultimate Meaning of the Jewish Ritual Sacrifices. Or Igor Savin's article “From Kosher Beef to the Ritual Use of Christian Blood. Jewish Sources on Blood Sacrifice in Modern Judaism.
Our selection includes countries where people still believe that getting rid of disease or drought can be done through ritual killing.
At the moment, human sacrifice is prohibited all over the world and is considered a criminal offense, but there are still places on our planet where superstition is stronger than fear of punishment...
Despite the fact that about 80% of the country's population are adherents of Christianity, the locals continue to treat traditional African cults with great respect.
Now that a severe drought has hit Uganda, cases of ritual killings have become more frequent. Sorcerers believe that only human sacrifice can save the country from the impending famine.
However, even before the drought, sorcerers did not disdain to use people in their monstrous rituals. For example, one boy was killed only because a wealthy entrepreneur started construction and decided to propitiate the spirits before starting work. This case is not isolated: quite often local businessmen turn to sorcerers to help them achieve success in new projects. As a rule, customers are aware that a human sacrifice will be required for such purposes.
In Uganda, there is a special police unit that was created to deal with ritual killings. However, it does not work very effectively: the police themselves are afraid of sorcerers and often turn a blind eye to their activities.
Although Liberians are technically Christians, most of them actually practice traditional African religions associated with the voodoo cult. Despite criminal prosecution, child sacrifice is common in the country. Liberian families below the poverty line are not able to feed their numerous offspring, so parents often view their children as a commodity. Any sorcerer can easily acquire a child for a bloody action for nothing. At the same time, the goals of such rites can be completely trifling. There are cases when children were sacrificed only in order to get rid of a toothache.
In Tanzania, as in some other African countries, there is a real hunt for albinos. Their hair, flesh, and organs are believed to have magical powers, and sorcerers use them to make potions. Dried genitals are in particular demand: it is believed that they can save from AIDS.
The cost of individual organs of albinos reaches a thousand dollars. For Africans, this is a lot of money, and among the illiterate Tanzanian population there are many who want to get rich in such a monstrous way, so the unfortunate albinos are forced to hide. According to statistics, in Tanzania, few of them live to be 30 years old ...
Albino children are settled in special guarded boarding schools, but there are cases when the guards themselves participated in the abduction of babies for money. It also happens that the unfortunate are attacked by their own relatives. So, in 2015, several people attacked a six-year-old child and cut off his hand. The boy's father was also among the attackers.
Recently, the death penalty has been introduced for the murder of albinos. To avoid severe punishment, hunters no longer kill their victims, but attack them and cut off limbs.
Every 5 years, the Gadhimai festival is held in Nepal, during which more than 400,000 domestic animals are sacrificed to the goddess Gadhimai. Human sacrifice is, of course, officially banned in the country, but is still practiced.
In 2015, a boy was sacrificed in a small Nepalese village on the border with India. One of the local residents had a seriously ill son, and he turned to the sorcerer for help. The shaman declared that only a human sacrifice could save the child. He lured a 10-year-old boy to a temple on the outskirts of the village, performed a ritual on him and killed him. Subsequently, the customer and perpetrator of the crime were arrested.
India
Human sacrifice is not uncommon in the remote provinces of India. So, in the state of Jharkhand there is a sect called "mudkatva", whose adherents are representatives of the agricultural castes. Members of the sect kidnap people, behead them and bury their heads in the fields to increase crops. Ritual killings are recorded in the state almost every year.
Monstrous and ridiculous crimes occur in other states of India. In 2013, in Uttar Pradesh, a man killed his 8-month-old son in order to sacrifice him to the goddess Kali. Allegedly, the goddess herself ordered him to take the life of his own child.
In March 2017, in the state of Karnataka, relatives of a seriously ill person turned to a sorcerer for help. To heal the sick, the sorcerer kidnapped and sacrificed a 10-year-old girl.
Many people in rural areas of Pakistan practice black magic. Former President Asif Ali Zardari was also a supporter of it. Almost every day a black goat was killed in his residence in order to save the first person of the state from the evil eye.
Unfortunately, human sacrifice also happens in Pakistan. For example, in 2015, a man studying black magic killed five of his children.
Most of the population of the Caribbean country of Haiti adhere to the voodoo religion, which practices human sacrifice. Previously, there was a terrible custom here: each family had to give their newborn firstborn as a sacrifice to sharks in order to appease dangerous predators. The baby was brought to the sorcerer, who washed the child with decoctions of special herbs and made incisions on his body. Then the bloodied baby was placed in a small raft of palm branches and released into the sea, to certain death.
This custom was banned in the early 19th century, but even now, in remote villages, a terrible ritual is still practiced ...
In African Nigeria, sacrifices are quite common. In the south of the country, the sale of organs that are used in various magical rituals is common. In the city of Lagos, disfigured human corpses are often found with torn out livers or gouged out eyes. Children, as well as albinos, are most at risk of becoming a victim of sorcerers.
Characteristics of the victim:
The relationship between potential and actual victim cannot be defined in terms of guilt and innocence.
There is nothing to "redeemed". The collective is trying to turn on the relatively indifferent victim, on the victim "fertile" that violence which threatens to strike its own members, those whom it wants to protect at all costs.
Turning to the victim, violence loses sight of the originally intended object. But it must not completely forget either the original object or the transition from this object to the actually hardened victim - otherwise the substitution will disappear altogether and the sacrifice will lose its effectiveness.
This very division of sacrifice into two large categories - human and animal - reproduces, in a strictly ritual sense, the logic of sacrifice: it is, in essence, based on a value judgment, on the idea that only victims, people are especially unsuitable for sacrifice, while others, animals, are very well-offered. This is wrong, says the author.
To deal with this institution, it is necessary to consider it as a whole, without separating human sacrifice from animal sacrifice.
The sacrifice must be similar to what it replaces. Hence the question: Who is offered as a human sacrifice?
First of all, it includes those who do not belong or barely belong to society: prisoners of war, slaves. In most primitive societies, children and uninitiated young people also do not belong to society - they have practically no rights and obligations. Thus, for the time being, we are dealing with external or marginal categories that cannot establish the same ties with society as those by which its members are connected to each other. The full integration of the future victim into the community is hindered either by her position as a foreigner or enemy, or by her age, or by her condition as a slave. To determine the difference between suitability and unfitness for sacrifice through the completeness of belonging to society.
Farmak - the one who was the victim:
In case of need, that is, when a city was struck or threatened to be struck by some kind of disaster: epidemic, famine, foreign invasion, internal strife, the collective always had at its disposal farmak.
Greek word pharmakon denoted both poison and antidote, and disease and medicine, and finally, any substance capable of exerting a very favorable or very unfavorable effect, depending on the case, circumstances, dose;
On the one hand, he is considered a miserable, despicable and even guilty creature, he is subjected to all sorts of ridicule, insults and even violence; on the other hand, he is surrounded by almost religious reverence, he plays a central role in a kind of cult. He must draw to himself all pernicious violence in order to transform it with his death into beneficent violence, into peace and fertility.
The victim is a stranger, the victim is an animal!
The community appears as the opposite of the sacred. Therefore, those who form part of the community are, in principle, less suitable for the role of scapegoat.
This explains why ritual sacrifices are chosen outside the community, among beings already saturated with the sacred, since the sacred is their usual environment, that is, among animals, strangers and slaves.
Members of the community are spared not because the community deviates from the rule of exact imitation, but because it carefully observes it. (imitates the victim. They cannot choose the sacrifice of a member of the community - because there is no imitation here, or the case is a ram - an imitation is what is needed) The cunning of the sacrifice is the cunning of the institution itself, and not the priests, However, one should not conclude from the above that the victim of absolution must be perceived as merely an outsider to the community. She is nothing but monstrous double. It absorbed all differences, and in particular the difference between inside and outside; it seems to circulate freely from the inside out and back. In order to fulfill the role of this extraordinary victim, the ritual victim, ideally, should belong to straightaway both the community and the sacred.
Victim preparation:
every being chosen for sacrifice will always be deprived to some extent of one or another of the contradictory qualities that are required of her; it will always be flawed - either from an external or internal point of view, never from both at once.
The task is always the same: to make the victim fully fit for sacrifice. Therefore, sacrificial preparation in a broad sense appears in two very dissimilar forms: the first tries to make the sacrifice more external, that is, to saturate with the sacred the victim, too included in the community; the second, on the contrary, tries to include the victim, who is too outside, more closely into the community.
(the king, who first bathes in the mud of incest and cruelty - is separated from the community and becomes sacred, but also belongs to the community and can be sacrificed or a stranger. Who is placed in the community, lives there, and then is sacrificed)
Livestock sacrifice is the second type of sacrificial preparation.
With animals - the same mechanism!
Output: Sacrificial preparation, as we see, includes very different actions, sometimes diametrically opposed, but always ideally suited to the goal; She (preparation) tries to find or, if necessary, form a victim that is as similar as possible to the dual being that she saw in the original victim. To displace ritual sacrifice in relation to the original collective violence, thereby giving the funeral rite a cathartic force proportional to the needs of the society in which it should function.
2. Structure of sacrificial ceremonies:
It all starts with dancing or general fighting and chaos. Why they did it: they imitated a sacrificial crisis (the time when it is already impossible to endure. Everything is bad, grief, misfortune, a sacrifice is needed to settle everything)
All imaginary fights, which are usually located at the beginning of sacrificial ceremonies, all ritual dances, whose formal symmetry, constant being against each other, have a conflicting character from the very beginning, can be interpreted as an imitation of a sacrificial crisis.
