Mavi Boncuk |
Kan: Blood EN[1]
oldTR: [ Orhun Yazıtları, 735]
kızıl kanım tökti kara terim yögrdi
TTü: kan revan [ anon., Tezkiret-ül Evliya, 1341]
bularuŋ ağzından burnından kan revān olmış.
Revan:[ Kutadgu Bilig, 1070]
muŋar bütmese kör bu nūşin revān
[ Selanikli Mustafa Âli, Tarih-i Selanikî, 1600]
Kapudan Halil Paşanuŋ kulağı dibine dokunup kan revān oldu [aktı]
from Persian ravān روان giden, gider Persian raftan, rav- رفتن, رو gitmek TR; to go EN
Kurban: [ Codex Cumanicus, 1300] Kurban: sacrificium ~ Ar ḳurbān قربان [#ḳrb fuˁlān msd.] tanrıya sunulan adak Hebrew/Aramaic ḳurbān[2] קרבן ḳrb קרב 1. yakın olma, yaklaşma,TR; to be near EN 2. hediye verme, adak sunma TR; gift , sacrifice EN[3]
Reva: [ Kutadgu Bilig, 1070] ay ilig bu tört hacetim kıl revā from Persian ravā روا giden, (mec.) uyan, yakışan, uygun from old Persian ravāg 1. gitme, 2. giden from Persian raftan, rav- رفتن, رو gitmek, yürümek TR; to go. wak, road EN from Persian rah yol
Similar use in: hükümran, peşrev, rahvan (araba, gümrah, harcırah, rehber, rehnüma), reftar, revaç (rayiç, terviç), revan (şadırvan, tahtırevan)
[1] blood (n.) : Old English blod "blood," from Proto-Germanic *blodam "blood" (cognates: Old Frisian blod, Old Saxon blôd, Old Norse bloð, Middle Dutch bloet, Dutch bloed, Old High German bluot, German Blut, Gothic bloþ), from PIE *bhlo-to-, perhaps meaning "to swell, gush, spurt," or "that which bursts out" (compare Gothic bloþ "blood," bloma "flower"), in which case it would be from suffixed form of *bhle-, extended form of root *bhel- "to thrive, bloom".
There seems to have been an avoidance in Germanic, perhaps from taboo, of other PIE words for "blood," such as *esen- (source of poetic Greek ear, Old Latin aser, Sanskrit asrk, Hittite eshar); also *krew-, which seems to have had a sense of "blood outside the body, gore from a wound" (source of Latin cruour "blood from a wound," Greek kreas "meat"), which came to mean simply "blood" in the Balto-Slavic group and some other languages.
[2] Qorbanot | Kurban:
QRB Qof-Reish-Beit, which means "to draw near,"
(to God).Another ritual involving blood involves the covering of the blood of fowl and game after slaughtering (Leviticus 17:13); the reason given by the Torah is: "Because the life of the animal is [in] its blood" (ibid 17:14). In relation to human beings, Kabbalah expounds on this verse that the animal soul of a person is in the blood, and that physical desires stem from it. Qorbanot: Sacrifices and Offerings Judaism, animal blood may not be consumed even in the smallest quantity (Leviticus 3:17 and elsewhere); this is reflected in Jewish dietary laws (Kashrut). Blood is purged from meat by rinsing and soaking in water (to loosen clots), salting and then rinsing with water again several times. Eggs must also be checked and any blood spots removed before consumption.Although blood from fish is Biblically kosher, it is rabbinically forbidden to consume fish blood to avoid the appearance of breaking the Biblical prohibition. In Judaism, animal blood may not be consumed even in the smallest quantity (Leviticus 3:17 and elsewhere); this is reflected in Jewish dietary laws (Kashrut).
Blood is purged from meat by rinsing and soaking in water (to loosen clots), salting and then rinsing with water again several times. Eggs must also be checked and any blood spots removed before consumption Likewise, the mystical reason for salting temple sacrifices and slaughtered meat is to remove the blood of animal-like passions from the person. By removing the animal's blood, the animal energies and life-force contained in the blood are removed, making the meat fit for human consumption.
For the most part, the practice of sacrifice stopped in the year 70 C.E., when the Roman army destroyed the Temple in Jerusalem, the place where sacrifices were offered. The practice was briefly resumed during the Jewish War of 132-135 C.E., but was ended permanently after that war was lost. There were also a few communities that continued sacrifices for a while after that time.
Consumption of food containing blood is forbidden by Islamic dietary laws. This is derived from the statement in the Qur'an, sura Al-Ma'ida (5:3): "Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which has been invoked the name of other than Allah." Blood is considered unclean, hence there are specific methods to obtain physical and ritual status of cleanliness once bleeding has occurred. Specific rules and prohibitions apply to menstruation, postnatal bleeding and irregular vaginal bleeding. When an animal has been slaughtered, the animal's neck is cut in a way to ensure that the spine is not severed, hence the brain may send commands to the heart to pump blood to it for oxygen. In this way, blood is removed from the body, and the meat is generally now safe to cook and eat. In modern times, blood transfusions are generally not considered against the rules.
[3] sacrifice (v.) Look up sacrifice at Dictionary.com c. 1300, "to offer something (to a deity, as a sacrifice)," from sacrifice (n.). Meaning "surrender, give up, suffer to be lost" is from 1706. Related: Sacrificed; sacrificing. Agent noun forms include sacrificer, sacrificator (both 16c., the latter from Latin); and sacrificulist (17c.). sacrifice (n.) Look up sacrifice at Dictionary.com late 13c., "offering of something (especially a life) to a deity as an act of propitiation or homage;" mid-14c., "that which is offered in sacrifice," from Old French sacrifise "sacrifice, offering" (12c.), from Latin sacrificium, from sacrificus "performing priestly functions or sacrifices," from sacra "sacred rites" (properly neuter plural of sacer "sacred;" see sacred) + root of facere "to do, perform"
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