The Website of Carlos Whitlock Porter
Excerpt from Chapter Eight, BLOOD PASSOVER, Ariel Toaff
Translated by Gian Marco Lucchese and Pietro Gianetti, 2007
Pasque di Sangue
Easters of Blood
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. 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 Rhône, 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).
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 Córdoba, 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
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). 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 Córdoba and Málaga 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.
"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 anti-Jewish 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 ritual murder.
10. In this regard, see Ch. Verlinden's now famous classic, L'esclavage dans l'Europe médiévale, 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 Chrétiens dans le monde occidental (430-1096), Paris 1960, pp. 18-19, 184-211, to which the same Verlinden replied (A propos de la place des juifs dans l'économie de l'Europe occidentale au IXème siècles. 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, qui 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 chrétiens latins au Moyen Age sur les Juifs et le Judaisme, Paris, 1963, pp. 152-168; Id., Juifs et Chrétiens 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 Chrétiens dans le monde occidental, cit., pp. 194-195, no. 142; Id., Les auteurs chrétiens , 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 médiévale, 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 Córdoba] 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. During this period, Jewish merchants, from the cities in the valley of the Rhône, 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.
Excerpt, Chapter Eight, PASQUE DI SANGUE, ENGLISH TRANSLATION
-- Gian Marco Lucchese and Pietro Gianetti, 2007
REVISION DATE SEPT. 14, 2007
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