Who were the Red Jews?

The Red Jews were a mythical people that was fabled to reside in isolation, at the fringes of the known world, and envisioned as a tribe of ruddy-faced, red-headed Jewish warriors, replete with red beards and bedecked in red attire.

Which of the following are names Jews used for God?

Seven names of God. The names of God that, once written, cannot be erased because of their holiness are the Tetragrammaton, Adonai, El, Elohim, Shaddai, Tzevaot ; some also include I Am that I Am. In addition, the name Jah—because it forms part of the Tetragrammaton—is similarly protected.

What tribe of Jews was Jesus from?

The Christian Messiah, Jesus Christ, was a descendant from the tribe of Judah .

Which are the ten lost tribes of Israel?

They were named Asher, Dan, Ephraim, Gad, Issachar, Manasseh, Naphtali, Reuben, Simeon, and Zebulun —all sons or grandsons of Jacob. In 930 bc the 10 tribes formed the independent Kingdom of Israel in the north and the two other tribes, Judah and Benjamin, set up the Kingdom of Judah in the south.

What is God's real name?

Its preface states: "the distinctive Hebrew name for God (usually transliterated Jehovah or Yahweh ) is in this translation represented by 'The Lord'." A footnote to Exodus 3:14 states: "I am sounds like the Hebrew name Yahweh traditionally transliterated as Jehovah." The New International Version (1978, revised 2011).

What is the 72 letter name of God?

The number 24 of the thrones multiplied by the 3 rays of the crown which equals 72, the name of God of 72 letters, which is thus mystically shown in the name YHVH , as under: (Or as the book of Revelation says: "When the living creatures (the four Kerubim the Letters of the Name) give glory to Him, etc.

What language did Jesus speak?

Aramaic is best known as the language Jesus spoke. It is a Semitic language originating in the middle Euphrates. In 800-600 BC it spread from there to Syria and Mesopotamia. The oldest preserved inscriptions are from this period and written in Old Aramaic.

What does red mean in Judaism?

In the Jewish tradition, color has a lot of associations: the color red represents fire, blood, and sin . Red is also the color of the screen hanging over the Torah Ark which serves as a partition between the Ark and the prayer hall.

Which tribe of Israel did Ashkenazi come from?

Apperentaly, yes, the Ashkenazi Jews are (part of) the Tribe of Judah (which is the source of the word "Jew", in Hebrew "יהודה" is the Tribe of Judah and "יהודי" is Jewish) and the Tribe of Binyamin (those two tribes were not exiled with the rest of Bnei Yisrael).

What is the Red Cross of Israel?

The Magen David Adom (Hebrew: מגן דוד אדום, abbr. MDA, pronounced MAH-dah per its Hebrew acronym, מד״א) is Israel's national emergency medical, disaster, ambulance and blood bank service.

Who first exiled the Jews?

Pre-Roman diaspora. In 722 BCE, the Assyrians, under Sargon II, successor to Shalmaneser V, conquered the Kingdom of Israel, and many Israelites were deported to Mesopotamia. The Jewish proper diaspora began with the Babylonian exile in the 6th century BCE.

The Red Jews: Antisemitism in an Apocalyptic Age 1200-1600 (Studies in Medieval & Reformation Thought) (English, German and Latin Edition) 9004102558, 9789004102552 [PDF]

THE RED JEWS ANTISEMITISM IN AN APOCALYPTIC AGE

1200-1600

STUDIES IN MEDIEVAL AND REFORMATION THOUGHT EDITED BY

HEIKO A. OBERMAN, Tucson, Arizona IN COOPERATION WITH THOMAS A. BRADY, Jr., Berkeley, California E. JANE DEMPSEY DOUGLASS, Princeton, New Jersey M. E. H. NICOLETTE MOUT, Leiden MANFRED SCHULZE, Tiibingen DAVID C. STEINMETZ, Durham, North Carolina

VOLUME LV ANDREW COLIN GOW

THE RED JEWS ANTISEMITISM IN AN APOCALYPTIC AGE, 1200-1600

THE RED JEWS ANTISEMITISM IN AN APOCALYPTIC AGE

1200-1600 BY

ANDREW COLIN GOW

E.J. BRILL LEIDEN . NEW YORK· KOLN 1995

The paper in this book meets the guidelines for permanence and durability of the Committee on Production Guidelines for Book Longevity of the Council on Library Resources.

Library of Congress Cataloging-in-Publication Data Gow, Andrew Colin. The red Jews: antisemitism in an apocalyptic age, 1200-1600 I by Andrew Colin Gow. p. em. - (Studies in medieval and Reformation thought, ISSN 0585-6914 ; v. 55) Includes bibliographical references and indexes. ISBN 9004102558 1. Antisemitism-History 2. Christianity and antisemitism. 3. Judaism (Christian theology)-History of doctrines-Middle Ages, 600-1500. 4. Judaism (Christian theology)-History of doctrines-16th century. I. Title. II. Series. DS145.G657 1995 305.892'404'0902-dc20 94-43431 CIP

Die Deutsche Bibliothek - CIP-Einheitsaufnahme Gow, Andrew Colin:

The red jews : antisemitism in an apocalyptic age, 1200-1600 I by Andrew Colin Gow. - Leiden ; New York; Koln : Brill, 1995 (Studies in medieval and reformation thought; Vol. 55) ISBN 90-04-10255-8

NE:GT

ISSN 0585-6914 ISBN 90 04 10255 8

© Copyright 1995 by E.]. Brill, Leiden, The Netherlands All rights reserved. No part ofthis publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permissionfrom the publisher. Authorization to photocopy items for internal or personal use is granted by E.]. Brill provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910 Danvers MA 01923, USA. Fees are subject to change. PRINTED IN THE NETHERLANDS

For the Heilmans

TABLE OF CONTENTS 1. Inventio rerum et locorum: Finding a Forgotten History. . . . . . . . . . . . . . . . . . . . . . 1.1 Prospectus 1.2 Scholarship 1.3 Historiographical Considerations 2. Apocalypticism and Messianism: Christian and Jewish Perspectives on the End in Late Antiquity and the Middle Ages 2.1 The 'Unclean' Peoples and Gog and Magog 2.2 The Ten Tribes 2.3 The Later Middle Ages 3. Antisemitism and Apocalypticism in the Middle Ages 3.1 Comestor's Conflation: Gog and Magog Meet the Ten Tribes 3.2 Jewish Cannibalism. Another Hostile Identification. 3.3 Variants and Variety. The Ten Tribes in Europe 4. The Red Jews in their 'Native Habitat' 4.1 The Middle Ages See Red: The Moral View 4.2 The Textual Tradition 4.3 The Audience: Text and Context 5. The Medieval Antichrist and his Jewish Henchmen 5.1 The Antichrist: What or Who 5.2 An Unusual Birth: Antichrist in Antiquity 5.3 Holy and Roman: Ancient Ideas Concerning Antichrist in the Early Middle Ages 5.4 The Allegorical Antichrist: German Symbolism 5.5 The Personal Antichrist: Christian Visions 5.6 The German Antichrist: Vernacular and Latin Sources from the Holy Roman Empire 5.7 Conclusion 6. A Medieval Legend in the Sixteenth Century: Pious and Political Permutations 6.1 Apocalyptic Anxiety

1 1 7 12 23 23 26 33 37 37 48 53 65 66 69 89 93 93 95 100 101 103 112 128 131 132

viii

TABLE OF CONTENTS

6.2 A new Christian twist on an old Jewish legend 6.3 The Reformation: Learning, Latinity and Levels of Discourse 6.31 1523/1524: Varieties of Apocalyptic Expectation 6.32 The Red and Black Jews of 1523 6.4 Scepticism, Learning and Literalism: The End of the Fable 6.5 Beyond the Reformation: The Turkish Threat through Red Lenses 7. Approaches to the End 7.1 Conclusions 7.2 Epilogue

133

160 177 177 182

Appendix A: The Red Jews in Medieval and Early Modern Sources

189

Appendix B: The 'Unclean Nations', Gog and Magog, and the Ten Tribes

295

Appendix C: Antichrist and the Jews at the End of Time

351

Appendix D: Illustrations

383

Bibliography

391

Indices 1 Index of Places 2 Index of Names 3 Subject Index

411 411 413 417

141 141 148 155

ACKNOWLEDGEMENTS I would like to acknowledge the support of the Social Sciences and Humanities Research Council of Canada, which granted me a Doctoral Fellowship from 1989 to 1993 and thus enabled me to complete the dissertation on which the present work is based; of the Dr.-GiintherFindel-Stiftung zur Forderung der Wissenschaften e.V. for a Dissertation Fellowship; and of the Herzog August Bibliothek (Wolfenbiittel, Federal Republic of Germany). The support of Ms. Luise Betterton, Administrative Assistant, and of my fellow-students in the Division for Late Medieval and Reformation Studies of the Department of History in the University of Arizona was essential to all phases of my research. This book benefitted from the early training provided by Jutta and Robert Goheen (Carleton University, Ottawa), the scholarly and human example set by Gordon Griffiths (University of Washington), the collegial assistance of Winfried Frey (University of Frankfurt), Gordon Weiner (Arizona State University, Tempe) and Benjamin Braude (Boston College, Boston), the tireless reading and sound advice of Donald Weinstein and Alan Bernstein (University of Arizona), and, above all, the interest, enthusiasm and committed backing of Heiko A. Oberman.

Abest pondus; familia crescit!

CHAPTER ONE

INVENTIO RERUM ET LOCORUM: FINDING A FORGOTTEN HISTORY "Un document est un temoin; comme la plupart des temoins, il ne parle guere que lorsqu'on I'mterroge.t'l-c-Marc Bloch

1.1 Prospectus The Last Things have occupied Christian thinkers and believers at least since the composition of the book of Revelation, a work closely related to the Jewish apocalyptic tradition. An associated concern to Christians since the separation of the early Christian communities from their Jewish roots is the final conversion of the Jews, prophesied in the Christian Scriptures/ and eagerly awaited as a necessary part of the final drama that would free suffering, confessing Christians from the bonds of a sinful world. The Revelation of St. John and other biblical, apocryphal and classical material-including the prophecies of the Tiburtine Sibylplayed a major role in the constitution of Christian apocalyptic thought in late antiquity. One of the most popular apocalyptic tales in medieval Europe, the Revelations of Pseudo-Methodius, was the main vehicle (outside the Bible) for eschatological themes; it augmented and distorted them in ways that would shape the religious world-view of European Christians for centuries to come. The Alexander novel' of late antiquity

Marc Bloch, "Pour une histoire comparee des societes europeennes", in: Melanges

historiques , I (Paris, 1963), 16-40; 20. Rom. 11,16-27; esp. 26. For the earliest history of the Alexander material see Julius Zacher, Pseudocallisthenes. Forschungen zur Kritik und Geschichte der altesten Aufzeichnung der Alexandersage (Halle, 1867). More recently Friedrich Pfister, Kleine Schriften zum Alexanderroman (Meisenheim am Glan, 1976), and George Cary, The Medieval Alexander (New York and London: Garland Press, 1987; reprint of the 1956 Cambridge University Press edition) have pursued Alexander in texts stretching from late antiquity to the Reformation. See also Andrew Runni Anderson, Alexander's Gate, Gog and Magog and the Inclosed Nations (Cambridge, MA: Medieval Academy of America, 1932) and DJ. A. Ross, Alexander Historiatus. A guide to medieval illustrated Alexander literature (London: Warburg Institute, University of London, 1963; Warburg Institute Surveys, 1). 2

CHAPTER ONE

was a powerful literary parallel that made a significant contribution to medieval apocalyptic. Throughout the Middle Ages and Reformation, apocalyptic expectations gripped all social and intellectual groups." Apocalyptic ideas were spread and confirmed not only by Latin works, but also by vernacular literature. Interwoven with the ubiquitous belief in a final Tribulation was the notion that the Jews were to play an important role in the last events. This would be conversion, according to the traditional and 'friendlier' view. As medieval antisemitic practice moved, in the 11th and 12th centuries, beyond occasional pogroms toward a codified and legalistic system of disadvantages and restrictions,' based in part on the ineffectual and patchy imperial protection owed to the Jews as Reichskammerknechte (serfs pertaining to the Emperor), the role to be played by the Jews at the end of time grew correspondingly more sinister. A hostile this-worldly understanding of the Jews accompanied the evolution of Christian belief about what Jews would do at the End. This vision was not grounded primarily in anti-Judaism, that is, opposition to Jewish religious tenets and doctrines. Actual hostile encounters occurred both in the streets and in people's minds. Both material conditions and systems of belief are responsible for medieval antisemitism. From around 1000 on, medieval Christians looking for ways to understand both the fast-approaching end and the role to be played in it by Jews found tinder in the Bible and in secular sources for their antisemitic interpretations: antisemitic because the hostility they express is not predicated on a specific aversion to the Jewish faith, of which most medieval Christians had little or no knowledge. Using ancient legends and prophecies, Scriptural passages interpreted to fit these stories, and half-understood snippets of Jewish Messianic lore, antisemitic writers built an extra-Biblical system of belief and

4 As Frantisek Graus argues in his book Pest-Geijiler-Judenmorde. Das 14. Jahrhundert als Krisenzeit (Gottingcn, 1987). Although the plague of the mid-fourteenth century did not

produce apocalyptic expectations any stronger than those common to the so-called high and later middle ages, the fourteenth century was to be a hotbed of apocalyptic angst: "Wohl in keinem Jahrhundert des Hoch- und Spatmittelalters mangelte es an Stimmen, die das nahende Weltende, die drohende Nahe des Jungsten Gerichts verkundeten. In den FuBstapfen St. Augustins sahen sich immer wieder Generationen am Ende der Tage angelangt: die zwangslaufige Fo1ge war, daB sich eschatologische Erwahnungen zuwei1en zu reinen Topoi wande1ten. Sie warenjedoch allgegenwartig, nicht auf Kreise versponnener AuBenseiter beschrankt..." (7071). 5 See Lea Dasberg, Untersuchungen uber die Entwertung des Judenstatus im 11. Jahrhundert (Paris/The Hague: Mouton & Co., 1965).

INVENTIO RERUM ET LOCORUM

prophecy that cast the Jews as apocalyptic destroyers." This study demonstrates that antisemitism and apocalypticism are so inextricably intertwined in medieval Europe that they must be studied together if a coherent and accurate picture of both phenomena is to emerge. This is particularly so when these seemingly disparate phenomena merge thematically to form one overarching system of prophetic, exegetical and 'histo-rical' (heilsgeschichtlich) interpretation-in theological, literary and 'everyday' texts. Chapters II and III concentrate on the traditions that prepared and produced the characteristically German apocalyptic and antisemitic legend of the Red Jews. This legend represents the most virulent form of antisemitic apocalypticism, in which other-worldly dread and this-worldly loathing combine to form a potent and toxic co*cktail. The result is a dehumanizing, even racist fantasy: 'Jewish destroyers of Christendom'. The roots of this legend are to be found in classical and biblical antiquity; namely 1) the story of the monstrously foul 'unclean nations' enclosed by Alexander the Great, to protect civilization, behind a wall in a mountain range, or between two mountains, in the far north-east (seen from the Mediterranean); 2) the legend of Gog and Magog, the biblical destroyers of the Apocalypse (Ezekiel 38-39, interpreted in Rev. 20), who will destroy the world at the end of time; and 3) the legend of the ten 'lost' northern tribes of Israel (2 Kings 17; 4 Ezra [Esdras] 13), long believed by many Jews (and later by Christians) to be a huge army 6 The literature devoted to antisemitism, anti-Judaism and the question of which term applies to which manifestations of hatred for the Jews and things Jewish is truly immense. One of the few commentators on such phenomena in pre-modem and early modern times to approach the subject with clarity and logical order has been Gavin Langmuir. In a series of articles published since the late 1960s and collected, with significant new chapters, in his book Toward a Definition of Antisemitism (Berkeley: University of California Press, 1990), Langmuir has dealt with the social, economic, religious and psychological factors involved in Christian hostility toward Jews from antiquity to the present. His view is that "until about the year 1000, hostility toward Jews was purely anti-Judaic and generally insignificant", but after 1100, in the more self-consciously Christian societies of western Europe, Jews came to be excluded systematically from Christian life (303-304). The thirteenth century saw the rise of antisemitic accusations (the blood libel, ritual cannibalism, Host desecration) so unfounded in observable reality that Langmuir suggests a new term to describe these products of the Christian imagination: 'chimeria', from the Greek chimera (esp. 328-350). Although he argues convincingly that the current use of the term antisemitism is misleading and imprecise, due above all to its racist overtones and pseudo-scientific baggage, he continues to use the term as a catch-all to describe phenomena that target Jews not simply as one minority among others, in classic xenophobic fashion, but as a particular menace and symbol of evil: phenomena that focus on Jews a complex of irrational fantasies ('chimeria') used to justify their murder, even their complete eradication (351-352).

CHAPTER ONE

somewehere in the east in reserve against the day when God would send them out to wreak havoc on a sinful world. My first tasks are a) to trace the sources of these legends and their dissemination through the western (Christian) tradition, and b) to analyse the powerful conglomerate tale that emerged in the later 12th century from a conflation of these three traditions. The imaginary people thus constructed as 'unclean Jewish destroyers of Christianity' was to have a long history in European letters, and would take on a peculiar colouring in German-language texts both literary and religious. The specifically German name Red Jews, attached to the horrific 'enclosed Jews' in the later thirteenth century, was first used in courtly literature, but soon passed into less high-flown genres where it came to strike a note of sheer terror as the Christian idea of Jewish participation in the Last Things turned sinister' and apocalyptic angst mingled with antisemitic animus." The legend of the Red Jews occurs only in German texts." All the evidence I have found suggests that the Red Jews were 'known' only in the German-speaking world," and remained an integral part of the German world-view that is accessible only through vernacular texts produced before the end of the sixteenth century. The existence of a specific German term probably helped preserve this medieval legend into the 'modem' era. Building on the framework established in chapters II and III, chapters IV to VI concentrate on the legend of the Red Jews in late medieval and Reformation-era popular apocalyptic belief. This legend will be analysed

7 Winfried Frey has sketched in broad terms the change from the 12th to the 16th century in Christian expectations concerning the role of the Jews at the end of time: in the Tegernsee 'Ludus de Antichristo' of the 12th C., the Jews are taken in by the Antichrist only after he subdues all the other peoples of the earth; in the sermons of Berthold of Regensburg, the Jews 'left over' after the reign and destruction of the Antichrist will convert-i.e., the Jews are not the servants of the Antichrist from the beginning. However, in the Lucerne Passion Play of 1549, the Jews are the first and most important servants of the Antichrist; see "Gottesmorder und Menschenfeinde. Zum Judenbild in der deutschen Literatur des Mittelalters", in: Die Juden in ihrermiuelalterlichen Umwelt, ed. Alfred Ebenbauer and Klaus Zatloukal (Vienna/Cologne/ Weimar, 1991), 35-51, esp. 44-45. 8 For a discussion of the frightening groundswell, in the later Middle Ages, of violent European antisemitism, see Heiko A. Oberman, "The Stubborn Jews. Timing the Escalation of Antisemitism in Late Medieval Europe", in: Leo Baeck Yearbook 34 (1989), xi-xxv. 9 The three exceptions prove the rule: two are in late Latin texts composed by German speakers; one is in the Middle Swedish Konung Alexander, a translation from the Latin Alexander novel that borrows the term from the German tradition. 10 I include under the term "German-speaking" the Low Countries, at least in the Middle Ages, when linguistic differences were neither so great nor so sharply defined.

INVENTIO RERUM ET LOCORUM

with reference to three main themes: 1) as it articulated powerful and pervasive antisemitic prejudice and beliefs in the German-speaking world; 2) as it related to the immensely popular and influential story of the Antichrist; and 3) as it functioned in a series of hitherto overlooked sixteenth-century German pamphlets that report o~ the Turks and their activities in the east. In the second half of the fifteenth and first decades of the sixteenth century, the legend of the Red Jews participated in an intense burst of apocalyptic expectation. Christians and Jews paid anguished attention to possible signs that the Last Day'S were at hand. The expulsion of the Jews from Spain and Messianic hopes among the Jews trapped in the Iberian peninsula and among the Jews of Italy" and Germany contributed to renewed Jewish hopes for the imminent arrival of the Messiah-regarded by many Christians as the Antichrist. Among Christians, all levels of society were affected. The belief that Jews were to be responsible for the coming disaster was central to popular attitudes. The medieval legend of the Red Jews was very much alive in the fifteenth and sixteenth centuries. Its popularity is documented in the Antichrist books of the fifteenth century. At the beginning of the sixteenth century, it must still have been well known, because the learned commentators Victor von Carben (1508) and Johannes Agricola (1528) take the trouble to denounce the story of the Red Jews among Jews and Christians, respectively, as a foolish tale. In 1530, both Martin Luther and Anthonius Margaritha mention and dismiss as a fable the legend of the Red Jews-whether in its traditional Christian form," or, as with Victor and Margaritha, understood exclusively as the fabled ten lost tribes of Israel. 13 These sources of information are largely 'negative', just as medieval penitentials (confessors' and inquisitors' handbooks) provide information about popular 'superstitions' and beliefs by listing them as potential sins for which priests should watch. Yet there is also positive evidence that this legend persisted well into the Reformation era. Pamphlets dated

11 See S. Krauss, "Le Roi de France, Charles VIII, et les esperances messianiques", in: Revue des etudesjuives, LI (1906), 87-95, cited in Marjorie Reeves, Joachim ofFiore and the PropheticFuture (London: SPCK, 1976), 87, note 18. 12 I.e., the Red Jews =Gog and Magog =the ten tribes of Israel =the peoples enclosed by Alexander the Great. 13 To the converted JewsVictor and Anthonius the "Red Jews" were the Ten Tribes, pure and simple: they were not aware of, or at least made no mention of the components that characterised the 'Red Jews' in the Christian tradition, namely, their identity with Gog and Magog and the idea that they had been enclosed by Alexander the Great.

CHAPTER ONE

1523, 1562 and 1596 all warn that the Red Jews are on the march toward Jerusalem--yet the context of each pamphlet is different, and the uses to which the Red Jews are put change accordingly over the course of the century. All the sixteenth-century pamphlets were printed in numerous editions; all relate to threatened or actual wars involving the Ottoman Empire. Turkish military advances caused considerable terror throughout the sixteenth century, even though political leaders (e.g., Charles V) were slow to take the Turkish threat seriously. Not so Luther, and not so a large portion of the German-speaking population of the Empire, to judge from these pamphlets. The Red Jews appear in this context not because they had been sighted by anyone, but because-given the apocalyptic associations of the Turks, which had been promoted assiduously by Luther-the Red Jews belonged in the picture: they were a traditional and tradition-sanctioned element in the apocalyptic jigsaw puzzle. By 1596, the Red Jews are even said to have allied themselves with Christendom. They have become a secular nation, like any other. German texts dating from 1607 and 1608 both make it clear that to fairly well-educated writers of the time, the Red Jews were nothing but a vulgar fiction. Around this time, the Red Jews fell into oblivion in the German-speaking lands, as other, more clearly Biblical or more obviously real nations (e.g., Gog and Magog and the Turks, respectively) took their place in the slot reserved for the archenemies and future destroyers of Christendom. Gog and Magog were, to Luther, 'real' apocalyptic destroyers, sanctioned by Biblical proof-texts, and he found them in the Turks of his own day; the Red Jews were not to be found in the Bible. The difference between the Red Jews, a people described in medieval romance and popular exegesis (based in part on Biblical sources), and the Biblical Ten Tribes or Gog and Magog was more important to the Reformers and Christians brought up in the Biblicism of the post-Reformation era than it had been to their medieval ancestors and late-medieval contemporaries."

14 Ozment argues that, in the sphere of popular religion, the Reformation resulted in a "successful displacement of traditional beliefs and practices", with corresponding consequences; "Social History", 182. I would like to suggest a somewhat more complex constellation: late medieval 'traditional beliefs and practices' not only operated during the Reformation period, they survived it-albeit in a very different form, There can be little doubt that a new emphasis on Biblical learning and texts, as opposed to vernacular and Latin commentaries, Historiated Bibles, and abbreviations, helped change the 'canon' and the beliefs and practices of the broad masses. Robert Bast shows in "Honor Your Fathers. The Emergence of a Partriarchal Ideology

INVENTIO RERUM ET LOCORUM

The Biblical legend of the Ten Tribes pure and simple, stripped of its medieval association with Gog and Magog, would continue to function in Christian lore, apocalyptic expectations and ethnography until the twentieth century. In the realm of popular religion, Gog and Magog received less and less attention," as did their traditional jailer, the Alexander of romance. The detail-oriented distinction between the Biblical narratives concerning the Ten Tribes or Gog and Magog, and the medieval legend of the Red Jews marks a divergence in mentality, in standard categories of thought and of legitimate belief, and in the canon of accepted authorities. 1.2 Scholarship

The 'Red Jews' consistently have baffled the very few scholars who have taken explicit notice of them. No-one has ever been able to make much sense of the name-perhaps because it has never been placed in a historical and literary context conducive to analysis. In 1989, Helmut Birkhan of the University of Vienna noted three medieval texts in which the Red Jews appear, suggesting that 'rot' (red) in its middle High German sense of 'falseness', 'unfaithfulness' (Judas as exemplar) may explain the term, and concludes inconclusively "In any case, the 'red Jews' are lost, rebellious Jews.?" In 1979, Christoph Peter Burger noted in his commentary to the facsimile edition of the 1480 Strasbourg

in Early Modern Germany" (University of Arizona, 1993) that the Reformers' emphasis on the Decalogue as Law, drawn from late-medieval monastic tradition, would have a similar effect on moral ordinances and standards in the Protestant cities and states. 15 At least in German sources; in London, the 'Guildhall Giants' Gog and Magog drew on a tradition according to which these two names referred to giants. See H. Bieling, "Zu den Sagen von Gog und Magog", Wissenschaftliche Beilage zum Programm der Sophien-Realschule, Easter 1882 (Berlin, 1882), 1-23, on the place of 'Gog and Magog' in the popular culture of London from the seventeenth to the nineteenth century. The designation 'Gog and Magog' was often applied to the former Soviet Union by American evangelical fundamentalists in the context of an expected nuclear apocalypse. This rather independent exegesis of Ezekiel 38 and Rev. 20 mirrors the widespread medieval habit of seeing in certain peoples--Huns, Goths, Mongols, Jews or Turks--the destroyers prophesied in Scripture. 16 "Immerhin sind die "roten Juden" verirrte, abtrunnige Juden. Eine Abwertung der Juden sch1echthin, ist hier noch nicht deutlich." This last statement-that the term does not denigrate Jews in general-is unconvincing. As we will see below, it is based on a pejorative use of 'red' that was applied to Jews in other contexts as well. "Die Juden in der deutschen Literatur des Mittelalters", in: Die Juden in ihrer mittelalterlichen Umwelt. Protokolle einer RingVorlesung gehalten im Sommersemester 1989 an der Universitat Wien (= Wiener Arbeiten zur germanistischen Altertumskunde und Philologie, 33), 143-162; 150.

CHAPTER ONE

Antichrist und die Fiinfzehn Zeichen vor dem Jiingsten Gericht that the name "Red Jews" for the Ten Tribes is as yet unexplained-the term is also to be found, he notes, in the Younger Titurel." Friedrich Pfister, the foremost German student of the Alexander cycle, refers in numerous places to the 'Red Jews' of the Alexander novel, but fails to notice that the term crops up only in specific texts, denotes a very precise phenomenon, and never appears in the Latin Alexander novel as such 18--only in vernacular reworkings that draw on the Alexander material. In his ground-breaking work of 1943, The Devil and the Jews, Joshua Trachtenberg identified the Red Jews as Gog and Magog, the apocalyptic nations enclosed by Alexander, believed throughout the Middle Ages to be identical with the Ten Tribes of Israel, who were to break out and attack Christendom at the time of the Antichrist. Although Trachtenberg recognized the appellation as a standard name for this imaginary people, the evil servants of the Antichrist, he mentioned only one late sixteenthcentury source. 19 In 1930, Andrew Runni Anderson noted the traditionally negative associations of red hair, and cited a few of the medieval and early modem works in which the term Red Jews appears, but offered neither a comprehensive overview nor any attempt at serious analysis. Anderson's casual manner gives the impression that this story is merely a degenerate version of the accounts contained in Latin works by learned authors." 17 Christoph Peter Burger, "Endzeiterwartungen im spaten Mittelalter", in: Der Antichrist und die Funfzehn Zeichen vor dem Jungsten Gericht. Kommentarband zum Faksimile der ersten typographischen Ausgabe eines unbekannten StraBburger Druckers, urn 1480 (Hamburg, 1979), 18-78, esp. 50: "Ungeklart geblieben ist bisher die Bezeichnung der zehn Stamme als Rote Juden. Davon sprechen Hugo a Novo Castro und der Jungere Titurel." I have been unable to find any reference to Red Jews in the work of Hugo a Novo Castro. Burger takes this apocryphal detail from Hans PreuB, Die Vorstellung vom Antichrist im spiiten Mittelalter, bei Luther und in der konfessionellen Polemik. Ein Beitrag zur Theologie Luthers und zur Geschichte der christlichen Frommigkeit (Leipzig, 1906), 18, note 1. 18 Except in the middle Swedish version, the Konung Alexander. En medeltids dikt fran Latinet viind i Svenska rim. omkring ar 1380, by Bo Jonsson Grip, ed. G.E. Klemming (Stockholm, 1862). Concerning the German versions of the Alexander cycle, see "Zu deutschen Alexandergeschichten" in: Kleinere Schriften zum Alexanderroman (Meisenheim am Glan, 1976), 228-253, 246; Der Alexanderroman (Ps.-Callisthenes, Historia Alexandri magni de preiiisi, trans. Friedrich Pfister (Meisenheim am Glan, 1978; Beitrage zur klassischen Philologie, 92), 137. 19 Joshua Trachtenberg, The Devil and the Jews. The Medieval Conception ofthe Jew and its Relation to Modern Antisemitism (New Haven: Yale University Press, 1943), 39-40. The source Trachtenberg cites is the 1596 pamphlet; see Appendix A, number 22, a and b. 20 Anderson, Alexander's Gate, 72-74.

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The numerous vernacular medieval and early modem sources featuring the Red Jews which I have found and collected offer strong proof that far from being a degenerate version of learned exegesis, the legend of the Red Jews was a vibrant element of popular religion and popular culture that affected official theology as strongly as it was itself influenced by learned authorities. In a booklet published privately in 1900, Heinrich Loewe discussed the Jews of the Caucasus area in the light of modem knowledge and of a German pamphlet printed in 1596, apparently the only one of the long series of sixteenth-century pamphlets concerning the Red Jews with which he was familiar." Concerning the history of the Jews in the Caucasus, he complains, we are dependent on legend and conjecture. When we simply have no clue, the Ten Lost Tribes are pressed into service as the easiest means for ignoramuses to spout learned speculations. This does not belong to the realm of legend, but to that of everyday stupidity! The same goes for the search for Gog and Magog.f

Loewe mentions the inclusion of warlike Jews in the Caucasus Mountains by Alexander the Great and associations with the Tatars. He notes "one can even hear a soft echo of the waves breaking in the Sambation.?" There is no sense attacking Loewe for his critical approach. The student of medieval culture must look beyond his flat dismissal of traditional legends that were, in their time, authoritative renderings of received, revealed truth. Loewe did not know the textual tradition of the Red Jews. He was interested in the history of the Jews, not in the However, the pamphlet he history of popular Christian belief. unwittingly saved from oblivion features the Red Jews prominently. Ludwig Geiger noted, in 1888, the existence of these same 1596 pamphlets and their relation to Christian awareness of the Jewish tradition of messianic hopes concerning the Ten Tribes. 24 He reproduces 21 Zur Kundevon den Juden im Kaukasus aus zweialtendeutschen Zeitungen (Charlottenberg, 1900). 22 "Ueberall da, wo wir im Unklaren sind,stellen sich sofort die verlorenen zehn Stamme als das bequemeste Mittelfur gelehrte Vermutungen von Ignoranten ein. Das soli mannichtzur Sagenbildung rechnen, sondem zu den konventionellen Dummheiten! Ebendahin gehort die Suche nach Gog und Magog." Loewe, Juden im Kaukasus, 11. 23 Loewe, Juden im Kaukasus, 11. 24 "Die Juden und die deutsche Literatur des 16. Jahrhunderts", in: Zeitschrift fur die Geschichte der Juden in Deutschland (1888), 308-372; esp. 363-365; also additions and corrections in the 1889 volume, 295-298. Loewe may well have been alerted to these pamphlets by Geiger's comments.

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a few stanzas of this rhymed chronicle, commenting that the poet 'indulges in the most fantastical exaggeration' by placing the king of the Red Jews at the head of 900,000 men." The leading nineteenth-century lexicographer Matthias Lexer came across the term in a fifteenth-century chronicle. Since it appeared in a military context, he decided that "rott" meant not red but pack, troop-which seems less than likely, as the cruel and warlike Jews thus described ("rott Juden") match perfectly the venerable and well-known image of the Red Jews." In 1863, the great Mittelhochdeutsches Worterbuch of Benecke, Muller and Zamcke noted one example of the term "rotte juden",27 also offering no explanation apart from a reference to the great medievalist Wilhelm Wackemagel, who, in 1848, writing on the topic of medieval German literature, referred to "the oft-mentioned Red Jews"." But Wackemagel himself declined to offer any explanation. 25 "Der Liederdichter, der ausdrucklich bemerkt, daB sein Bericht "wahr und nicht erlogen sei", gefallt sich in der abenteuerlichsten Ubertreibung: er Hifit den Konig an der Spitze von 900,000 Mann stehen." Geiger, "Die Juden und die deutsche Literatur", 364. The numbers are traditional, not fantastical; cf. Victor von Carben's Judenbuchlein, Appendix A, nwnber 13, which comments on reports of 600,000 Red Jews waiting to attack Christendom: this number from Exodus 12,38 denotes the number of men (not including women and children) who set out from Egypt. Furthermore, Geiger misinterprets an important line of the poem: "Gott woll den Turcken widerstandt thun / mit den rothen Juden zu spot und hon." (see Appendix A, number 22(a), fo1. 4, lines 6-7) as meaning the poet wished the Turks luck in defending themselves against the Red Jews; in fact, the Red Jews are allies of Christendom and God's scourge, whose function is to put the Turks to shame and hwniliate them. 26 Matthias Lexer, Mittelhochdeutsches Handworterbucn (Leipzig, 1876/reprint Stuttgart, 1979), vol.II, col. 504. The text is printed as the "Chronik des Burkhard Zink (1368-1468)" in: Die Chroniken der deutschen Stiidte vom 14. bis ins 16. Jahrhundert, vol. V (Leipzig, 1866; = Die Chroniken der schwabischen Stadte, Augsburg, vol. II). See Appendix A for the relevant passage and a translation. Five hundred troops of Jews would mean many thousands of Jews under arms. This seems, especially for fifteenth-century France, quite impossible. The tradition of the Red Jews would be applied to other peoples (e.g., the Tatars, by Luther) in the next century: perhaps these soldiers were from the east, of some 'exotic' race. Their number, 500, fits well with the number of Armagnacs (1,000), with whom they are compared and matched for evil and cruelty-another reason to think of the Red Jews. Finally, the reduplication of consonants even after long vowels (graff) and the elision of endings was common practice, not peculiar to this text; the form "rott-" for red appears in the passage that follows this one. 3 27 G.F. Benecke, W. Muller, F. Zamcke; vol. II, first division (G-M) (Hildesheim, 1986 [Leipzig, 1863]), 769. The reference is to the Zurich Jahrbuch edited by Ludwig Ettmuller (see chapter four and Appendix A, no. 10). 28 Geschichteder deutschen Litteratur. Ein Handbuch (Basel, 1848), part IV, 128-129: W. compares the term "Rotwelsch" (literally, 'red Latinic [language]'; i.e., thieves' cant; see chapter IV) with the term "Red Jews" in note 4 on page 129: "... den Namen rotwalsch hat im Sinn einer betruglichen Rede schon das alte Passional 221,22: er mag in Beziehung stehn auf die otters erwaehnten roten Juden."

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The term was generally unclear at that time, as shown by the contemporary comments of Ludwig Ettmuller, the editor of two fascinating Zurich Jahrbiicher of the fourteenth century." In one of these year-books, the Black Death is blamed on the Jews, who are accused, as elsewhere, of poisoning the wells and streams. The poison itself, however, is said to have come from none other than the Red Jews." Ettmuller admits he does not understand the term. He tries to make sense of it by substituting unlikely variant readings. As early as 1835, one of the authors of a catalogue of books in the ducal library at Gotha threw in the investigative towel and concluded "concerning the appellation Red Jews, I am eager to hear from connaisseurs of the medieval fable.'?' While confessing ignorance, he pointed in the right direction. Unfortunately, the Red Jews have failed ever since to catch the attention of most historians. Nowhere have the Red Jews been accorded more than a page or two, despite the acknowedgment by both Joshua Trachtenberg and leading historians of literature that the Red Jews played a major role in late medieval and early modem apocalyptic belief. More often, scholars have stumbled over the name and looked for alternative readings or meanings to explain away this unpasteurized piece of raw medievalia. Historical scholarship has always had difficulty dealing with 'imaginary' phenomena that must seem unreal, improbable or irrational to the modem observer, but which are real, guaranteed by authority and by reason to

29 Die beiden altesten deutschen Jahrbucher der Stadt Zurich, ed. Ludwig Ettmuller (Zurich, 1844; = Mittheilungen der Antiquarischen Gesellschaft in Zurich, II), 35-96. 30 See Appendix A, no. 10 for text and translation; see chapter three for discussion. At the end of his foreword, Muller attempts to explain the rather less usual expressions in his text, writing: "from the red (rotten) Jews: from the rotten Jews? I do not understand the expression; this does not mean soldier-Jews or fiddler-Jews. Perhaps one ought to read: from the rats to the Jews." (''von den rotten juden-von den verrotten (verrotteten) verfaulten Juden? ich verstehe den Ausdruck nicht; an rottenjuden, Geigejuden ist nicht zu denken. Vielleicht ist zu lesen: von den ratten den juden." Ettmuller, Jahrbucher, 39). This last suggestion supposes a more sophisticated knowledge of plague transmission (via rats) than was available in the fourteenth century, despite the clear knowledge concerning transmission between humans exhibited in this entry. Furthermore, there is no reason to read the well-established expression "rote Juden", written here with a double "t", as something else, such as "verrotteten", which requires the reader either to exercise considerable fantasy, or to change a vowel and supply a putative demonstrative pronoun: "ratten [den]". 31 "... uber den Beinamen der roten Juden erwarte ich Belehrung von Kennern der mitte1zeitigen Fabe1we1t." Friedrich Jacobs and G.H.A. Ukert, "Xylographische Werke: Der Endkrist", in: Beitrage zur alteren Litteratur, oder: Merkwurdigkeiten der Herzoglichen Bibliothek zu Gotha (Leipzig, 1835), vol. 1, Heft 1, 11/6, 114-122; 120-121, note 7.

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members of another culture--the historical study of witchcraft, for example, has just recently broken through that barrier. The 'imaginary' is a category that belongs more to learned analysis than to popular cultures.

1.3 Historiographical Considerations The history of ideas has lost much of its lustre in the face of sophisticated challenges posed by social history, the Annales school, and more recently, the use of literary and anthropological methods as investigative tools for the study of the past. The history of ruling elites and the history of their ideas have become fields among many others. Nonetheless, ideas cultivated, exchanged and written down by an intellectual or social elite are generally more likely to have survived to the present day, and thus to form the object of scholarly research, than are ideas that circulated, however widely and generally, among that part of the European population that has often appeared, to later observers, to constitute the bulk of the historical iceberg that lurks beneath a small but at least visible peak. Icebergs have the nasty habit of turning over unexpectedly. Explorers on or too near the peak are in danger of being drowned, or at least swamped, by the uncovering of hitherto invisible regions. Critical scholars have spent the last four or five decades working steadily to overturn the seemingly frozen giant composed of the traditionally important ideas and their history. The most useful result of their critique is the realization that ideas are social as well as intellectual constructs and cannot be detached from the circ*mstances of their production. The objection of social historians that the traditional history of ideas is nothing but the history of the ruling elites of Europe must be taken seriously, however important the ideas held by leading groups may have been at the time. People belonging to other groups also had ideas, held certain things to be true, articulated arguments and narratives based on their beliefs, and even left lasting records of their intellectual and spiritual activities. The uncovering and exploration of the 'submerged' portion of the historical mass has become a central interest of historians interested in popular culture, social history and the study of minorities and subordinate groups. The sources traditionally favoured by the historian have proven unequal to the task. Hitherto neglected types of sources are being tapped to furnish 'evidence not otherwise available. This study privileges

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material from vernacular exegetical, literary and documentary texts as access routes to the ideas and beliefs of a section of the population larger than the group who wrote and read 'high theology' and Latin exegetical and historical literature. The courtly vernacular literature of the high Middle Ages, in which the Red Jews make their public debut, was hardly 'popular culture'; however, it was not latinate, and above all it did foreshadow, prepare and influence the developing vernacular genres that would address an ever-larger secular audience in the later medieval and early-modem period. The view-point of the medieval Latin authorities (the 'canon', meaning dead white men) on the topics dealt with here (Jews and the End Time, the Antichrist, etc.) has been cited in most cases to provide points of reference. The similarities and differences thus uncovered allow systematic insights into the ideas, beliefs and comparable cultural constructs articulated in vernacular texts, from the elite poetry of the medieval German nobility to the sensational news pamphlets of the late sixteenth century. The ideas of the non-Latinate during the later Middle Ages and early modem period are as 'important' (worthy of study), and generally just as interesting, as the ideas held by intellectual elites." The ideas current among those whose voice is not heard in the traditional (usually Latin) sources are not necessarily the same as the ideas of intellectual elites; they may be variations on the latter, or they may have an entirely independent history and existence. If all ideas have a history, then the history of popular conceptions and beliefs concerning, say, the Trinity or the end of time is as necessary to a complete understanding of religion during a given period as is the history of these ideas in 'high theology', even though some quite influential voices have been raised against this distinction." Respect for the ideas and piety of subordinate groups does

32 Cf. the parallel conviction expressed by Natalie Davis that religion ought not to be treated as belonging to "approved" (orthodox, rational) and "disapproved" (superstitious) categories, since all religious behaviour provides groups and individuals with "some sense of the ordering of their world, some explanation for baffling events or injustice, and some notion of who and where they are." "Some Tasks and Themes in the Study of Popular Religion", in: The Pursuit of Holiness in Late Medieval and Renaissance Religion, eds. Charles Trinkaus, Heiko A. Oberman (Leiden: EJ. Brill, 1974), 307-312. 33 This debate leads far beyond the scope of my discussion. 'Learned' and 'popular' culture have been separated, divorced, and remarried in an endless cycle that reflects current ideological priorites more than historical realities. John Van Engen has demonstrated how prevalent the 'two-tiered' model of medieval religion defended by the French historians associated with Jacques LeGoff remains in modem historical writing: "The Christian Middle

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not in all cases necessitate a blurring of borders. However, if the sources justify differentiation between intellectual or social levels, it must be made. Exegetical, literary and documentary sources written in the vernacular provide a range of evidence that is heterogeneous in genre, but often internally compatible on the basis of shared ideas, traditions and interpretations. This study combines the testimony of widely-differing textual genres and types in an historical enterprise that regards all the evidence available-s-literary, exegetical, documentary-as essential for the reconstruction of lost cultural contexts, forgotten messages and submerged ideas and beliefs. The history of an idea cannot always be connected intimately with specific people or social groups, at least not in a continuous fashion. Yet this is precisely what is needed to respond to the challenges posed by new methods and new priorities: a social history of ideas over the longue duree-s-e concept here employed without a declaration of loyalty to the quantitative method which the Annales school applies even to the tracing of pious practice and attitudes. The' social history of ideas' requires not merely the examination of the social matrix in which various ideas were formed and reproduced, but also, and perhaps more importantly, attention Ages as a Historiographical Problem", in: The American Historical Review 91 (1986),519-552. In his classic study The Cult ofthe Saints: Its Rise and Function in Latin Christianity (Chicago and London: University of Chicago Press, 1981), Peter Brown argues convincingly that there was no social or intellectual discontinuity in the cult of the saints between learned and unlearned, cleric and lay. Yet medieval piety, articulated through a vast and deeply-rooted network of religious institutions and enduring popular beliefs, presents a very different historical profile to the modem researcher than does the history of ideas and the concomitant (but harder to reach) history of popular ideas and beliefs. Popular beliefs are not coterminous with the practice of popular piety; beliefs enter into contact with the world of ideas and thought, which is governed but by no means monopolized-both in the sources, and we may assume, in real Iife-s-by intellectual elites. Religion functions not merely in the narrowlydefined and practical sphere of 'piety', but in many different contexts that can be studied in myriad ways. Cf. Steven Ozment's argument that in the call for a social history of the Reformation, such historians as Robert Scribner have placed social motives ahead of religious ones as determining factors in the Protestant Reformation, and have thus made "social context" into "a kind of magical key to human behaviour." Ozment concludes that '''the social history of the Reformation' is a subject that cannot be adequately treated in terms of class structure, political power and economic self-interest"; consideration of religious motives ought to lead us to "drop altogether the misleading contrast between history from above and history from below", and to stay close to the historical sources. Ozment, "The Social History of the Reformation: What can we learn from Pamphlets?", in: Flugschriften als Massenmedium der Refomationszeit. Beitrage zum Tubinger Symposium, 1980, ed. Hans-Joachim Kohler (Stuttgart, 1981; Spatmittelalter und Fruhe Neuzeit, 13), 171-203; 176 and 202-203. However, when the sources themselves point to such divisions, which Ozment labels "modern", we have no choice but to listen.

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to the broad range of ideas held by various social groups. Such 'ideas' are heterogeneous enough to demand a broader definition, covering what we would call beliefs, fears, 'superstitions' and prophecy. The present study is concerned not with statistics and curves, but rather with longterm changes that can be discerned only through the medium of what Robert Darnton calls 'cultural objects'. These, ...unlike the price series of economics, the vital statistics of demography, and the (more problematic) professional categories in social history [...] are not manufactured by the historian but by the people he studies. They give off meaning. They need to be read, not counted."

In reading these 'cultural objects', one ought to bear in mind Darnton's warning against histories of culture that start with the social setting of a character or a phenomenon: cultural phenomena are not produced mechanically by social factors." Such factors cannot, however, be ignored; when possible, they must be integrated into cultural history. The evidence adduced in this study calls for a synthesis of the longterm and the purely contextual approaches: the Latin Biblical scholarship of the twelfth century bequeathed to vernacular textual traditions the main elements of what was to become a medieval legend in the realm of popular belief (the Red Jews); this legend was itself 'received' and reinterpreted in the printed propaganda of the later fifteenth century and the Reformation era. As the 'social setting' in which the legend appears and reappears changes, the uses to which the legend itself is put change correspondingly, and so does the legend---though there are certain constant, central traits that make it possible to track the legend over time and to speak of it as a popular tradition. An investigation of the history of an idea or a belief over the long term requires sources that report a continuous or at least a continuing tradition over an extended period. The idea of transsubstantiation, for 34 The Great Cat Massacre and Other Episodes in French Cultural History (New York: Vintage Books, 1985), 257. Darnton has furnished the best concise criticism of the application of quantitative methods to what Pierre Chaunu calls the 'third level'. This is the sphere of culture, which 'somehow derives' from the first two levels, namely economics and demography, and which the Annalistes claim to be able to understand via the same means as the first two: statistical analysis, the play of structure and conjuncture, and considerations of long-term change rather than events (257ff). 35 Damton, Cat Massacre, 258-259. Here Darnton expresses more elegantly the same concern articulated by Ozment, namely that social context does not produce directly religious (or rather,cultural) phenomena. In mostcases,historians of the Middle Ageshavebetteraccess to the cultural phenomenon (through texts) than they do to the social context that probably influenced, but might or might not have 'produced' the outward manifestation.

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example, can be traced from its earliest origins" through its affirmation at the Fourth Lateran Council, its careful elaboration in the works of the schoolmen and commentators of the high and late Middle Ages and its transformation in the sacramentarian controversies of the Reformation in a more or less continuous tradition of texts written, to be sure, by members of an educated elite for a similar audience. Yet even here, in the realm of natural and divine philosophy, not only theologians, but all members of Christian-and Jewish--society were involved and affected by controversies concerning transsubstantiation, from the dukes and princes who were to take sides during the Reformation, through the 'common man':" and the most humble and poorest folk who were supposed to receive Communion at least once a year, to Jews accused of desecrating the consecrated HOSt. 38 Even the most high-flown and complex ideas of the schoolmen would be appropriated, evaluated and accepted, modified or rejected by the increasingly large groups of people who began to read theological works when the vernacular pamphlet started to function as a weapon in theological debate in the sixteenth

century." Historians of ideas still have not addressed the problems posed, concerning both sources and methodology, by the history of ideas among the 'common people', or even among those who, in the Middle Ages and

36 According to the Dictionnaire de Theologie Catholique (Paris, 1930), transsubstantiation is already present as an idea (though not as a term) in the work of Ignatius (c. 35-c. 107 C.E.), bishop of Antioch: vol. 15, part 1, cols. 1396-1406, esp. 1396-1397. 37 See Peter Blickle, Gemeindereformation. Die Menschen des 16. Jahrhunderts auf dem Weg zum Heil (Munich, 1985), esp. 17-21. 38 Viz. stories of host desecration, the existence of which assumes a Jewish belief in the sacral character of the consecrated Host. Belief in a sinister Jewish 'participation' in the transformed host lasted well into the twentieth century. See, for example, the slanderous article of P. Browe, S.1., "Die Hostienschandungen der Juden im Mittelalter", in Romische Quartalschrift fur christliche Altertumskunde und Kirchengeschichte 34 (1926), 167-197. For a discussion of how accusations of host desecration related to accusations of ritual murder, see R. Po-Chia Hsia, The Myth ofRitual Murder. Jews and Magic in Reformation Germany (New Haven: Yale University Press, 1988), e.g., the Passau Host Desecration Trial of 1478; 50-54 and passim. 39 See Hans-Joachim Kohler, "The Flugschriften and their Importance in Religious Debate: A Quantitative Approach", in: 'Astrologi Hallucinati', Stars and the End of the World in Luther's Time, ed. Paola Zambelli (Berlin/New York: de Gruyter, 1986), 153-175. It is worth noting that the popular pamphlet of the early sixteenth century, like the legend at the heart of this study, was a German phenomenon (including the Netherlands; see the rich collection of pamphlets at the Koninklijke Bibliotheek in The Hague) that had no counterpart in France, Italy or England--perhaps due to the political fragmentation of the Empire, which made it difficult to ban or confiscate works that could not have circulated elsewhere.

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early sixteenth century, could not read Latin. Such people (the vast majority) were distinguished from the Latinate masters of the language of erudition and intellectual endeavour as idiotae, speakers of an idiom or vernacular language. Also known as illiterati (people ignorant of Latin letters), the common run of people were defined intellectually by the limits of their idiom and by the type and 'quality' of reading materials available to them. Yet they necessarily thought, and therefore had ideas; they believed, so they must have had beliefs. Whereas in the later Middle Ages and Reformation era Latinate elites usually could read and write their vernacular as well, most but certainly not all illiterati were indeed illiterate. The barrier was porous in both directions, and the nonLatinate were not necessarily ignorant-they simply lacked access to many 'original sources', and received certain kinds of information through the filter of translations, summaries, and, in all likelihood, oral recounting in the vernacular." This is the sort of 'filtered' access to high theology and natural science which the miller Menocchio had, according to Carlo Ginzburgt'the Jews. The legend of the Red Jews articulated and propagated a specifically German, antisemitic strain of Christian apocalypticism in the high and later Middle Ages. In the fourteenth and fifteenth centuries, the Red Jews seem to have moved from high literature and court circles into the world of the towns and book-markets. The Historiated Bibles, the many versions of the Alexander novel and above all, the manuscript, chiroxylographic, xylographic and typographic Antichrist-books reflected a deep-seated and widespread view of the Red Jews as the particular associates of the Antichrist and as the apocalyptic people par excellence. In the sixteenth century, the Red Jews came to playa slightly different role; their importance to the Apocalypse receded as Gog and Magog took on clearly Turkish features, and as political and military concerns took precedence over apocalyptic fears--though these worldly concerns were still expressed in terms borrowed from the latter. The Red Jews continued to function as a tradition-sanctioned category for the explanation of mysterious and threatening goings-on in the east amongst the Turks. That the term Red Jews seems to have conveyed very little precise content to the authors of the 1562 and 1596 pamphlets is not as important as the fact that they used it; much of the content had been sapped by Luther's Tiirkenschau (understanding of the Turks) and by the 'progressive' process whereby medieval beliefs and legends were 'corrected' by reference to Scripture, Throughout this study, I have distinguished between Latin sources that refer to the Ten Tribes, to Gog and Magog, or to both, and vernacular ('Germanic') sources that spread the legend of the Red Jews. It would be nice to be able to prove that vernacular sources dating from the thirteenth and fourteenth centuries reflect popular belief. Yet they were written by courtly poets or literate urbanites for a restricted audience. Yet there was a clear distinction between the beliefs of the Latinate and those of the illiterati. The phrase Red Jews clothed the Comestorine conflation ('Gog and Magog enclosed by Alexander' plus the Ten Tribes) in a homespun and uniquely German fabric. Vernacular letters in Germany had a relatively young but already quite independent tradition, which made room for this creatively hateful version of the Jews' role at the end of time. Although it is impossible to determine with certainty whether or not the majority of the population believed in the imminent

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advent of the Red Jews, courtly vernacular poems and early German exegetical works cannot but have helped to spread the legend among broader strata of society. The results of this development started to appear as early as 1349, when the Zurich year-book accuses European Jews of having received the foul plague-poison from the Red Jews-from which we can assume a fairly widespread knowledge of this red peril. The ripening of the medieval legend among the 'better sort' of the common people occurred in the fifteenth century, when the Historiated Bibles, a rather formal variety of vernacular exegesis, were followed by the much more informal or story-like manuscript Antichrist-book, then by its many printed editions, reaching ever-broader segments of society as prices fell and printing runs grew. The peak of the harvest and the simultaneous onset of a slow decay came in the sixteenth century, when popular pamphlets made the medieval legend available-c-or reflected it back to--much larger social groups than could ever before have been reached (whether by popular pamphlets or by the blundering investigations of modem historians). The content of the legend mutated and finally disappeared under the influence of more informed anti-Jewish polemic (provided by converts like Victor von Carben and Antonius Margaritha), Reformation Biblicism, the press of war and politics, and new evidence about the east and north of Asia that was being incorporated into western European views of the rest of the world. 7.2 Epilogue

The German legend of the Red Jews, a relative latecomer, was to disappear from the Christian West entirely. The Ten Lost Tribes, however, who can at least be interpreted or squeezed out of Biblical passages, were to have a long and illustrious career in European and later in American speculative theology, history and geography. Manasseh ben Israel was to use the theme in Cromwell's time (in 1648) in his efforts to gain readmittance for the Jews to England.' Thomas Thorowgood published a speculative book entitled Jewes in America, or Probabilities that

2 See Wolf, Menasseh Ben-Israel's Mission to OliverCromwell. The title of Manasseh's work, reprinted by Wolf, is TheHope ofIsrael (London, 1650). Manasseh was convinced that the inhabitants of the Americas were the scattered descendants of the Ten Tribes. When all the lands of the world should have been settled by Jews, the ingathering and redemption of Israel, a prerequisite for the Last Judgment, could begin. In his appeal to Cromwell, Manasseh argued that allowing the return of the Jews to England (they hade been excluded from that country since 1291) would help fulfil the prophecies concerning the End Time.

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the Americans are of that Race (London, 1650). Over the course of the following two centuries, the Ten Tribes were 'found' in all parts of the world, from the Orinoco to Ohio, from the upper reaches of the Nile to the upper reaches of New York State.' But as apocalyptic expectations cooled and gradually subsided, at least in mainstream Christianity, the Ten Tribes lost their eschatological nimbus and became curiosities, the sort of thing that resulted in earnest scholarly searches for the exiled Israelites. But what of the Red Jews? In 1748, a Jewish convert to the Lutheran faith who had become a pastor at Eschenberga (in the principality of Gotha), Friedrich Albrecht Augusti, published a series of letters he claims to have exchanged with Jews who wanted to confuse him and lead him back to the Mosaic faith." Aside from providing an interesting, though hostile view of popular Jewish belief and practice in the eighteenth century.' this booklet mentions the Red Jews. Augusti reports that The miracle-river [Sambation], from which the [holy] water is drawn, is said to be so agitated all week long that the waves toss stones around, and make crossing unsafe: only on the Sabbath does it flow calmly, as though it were celebrating the day of rest along with the Jewish people at the command of the Creator. Thus the Red Jews beyond the Sambation are hindered from meeting the rest of the Israelites scattered throughout the world; however, when great need makes it necessary, and all Jewry or ten chief rabbis give their permission, a number of stadlanim' cross the river, and stay with the Red Jews for a time, in order to form a precise impression of their happiness, and to write down and

3 James Adair's History of the American Indians (London, 1775) detailed supposed similarities between the Indians, the Jews and the ancient Israelites. Joseph Smith, prophet and founder of the Mormon church (Church of Jesus Christ of the Latter-Day Saints) also posited the descent of the American aboriginals from the Ten Tribes. According to the Book of Mormon (1830), the lost Israelites voyaged to America, where Jesus preached to them. For further details of nineteenth-century searches for the Ten Tribes, see Godbey, The Ten Tribes: A Myth? and Weil, Beyond the Sambatyon: The Myth of the Ten Lost Tribes, 85-82 (Hebrew numbering). 4 Geheimnisse der Ju'den von dem Wunder-Flufi Sambathjon, wie auch von denen rothen Juden. in einem Brief-Wechsel mit denen heutigen Ju'den, zur Erliiuterung 2 Reg. 17.6 abgehandelt, und dem Druck u'berlassen von Friedrich Albrecht Augusti, Pastor zu Eschenberga im Fu'rstenthum Gotha (Erfurt: Verlag der Jungnicolischen Erbin Buchhandlung, 1748). I consulted the only copy extant, that of the Stiftung Weimarer Klassik at Weimar. lowe a debt of thanks to Wolfgang Albrecht (Stiftung Weimarer Klassik) for his friendly assistance. 5 Many synagogues are said to have vials containing water and sand from the Sabbation; the water appears to be in motion all week, but stands still on the Sabbath; Geheimnisse, 15-18. 6 Intercessors or agents of the Jews, who are said to travel ceaselessly on behalf of Jewish interests, and to bring back the water of the Sabbation; Geheimnisse, Part I, para. 16, p. 15, note e.

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make known to scattered Israel for its comfort all that they have seen and heard beyond the Sambation.'

The Red Jews are here the Ten Tribes, embellished as inhabitants of a paradisial realm, and seemingly the objects of a certain popular cult. The Messiah awaited by the Jews is to be found among the Red Jews, who keep him captive until he can go out and found a lasting peace: They explain and prove this answers with the obedience of the Messiah, for he, a Son of David, is held captive amongst the Red Jews; all week long he is bound in iron chains [to one spot], but on the Sabbath he is tied by only a weak thread, which he does not break, nor does he cross the Sambation to liberate the captive Jews, in order not to break his obedience nor defile the Sabbath, until he can bring about a lasting peace and let all the sins of the Jewish people be avenged on his holy body...9

Augusti ascribes the term Red Jews to the Jews themselves, adding: By 'Red Jews' they [the Jews] definitely understand the inhabitants [of the land] beyond the river Sambation, to whom they give this name, which is highly esteemed and glorious among them, both on account of the red and lively color of their face, 10 and of the precious purple clothes, which they wear as the sign of a free people, in order to distinguish them from all other [Jews] living in miserable exile. 11

7 "Der Wunder-FluB, daraus das Wasser gescho'pfet wird, sol1 die ganze Woche u'ber dermassen toben, daB die Wellen Steine urn sich werffen, und die Ueberfahrt unsicher machen: nur a11ein am Sabbathe tlieBe er stille, als wenn er auf des Scho'pffers Befehl den Ruhe-Tag mit dem Ju'dischen Volcke feyre, dadurch wu'rden die rothen Ju'den ueber den Sambathjon mit den u'brigen in der gantzen Welt zerstreuten Israeliten zusammen zu kommen, verhindert, doch aber, wenn es die ho'chste Noth erfordere, und von der gantzen Ju'denschafft, oder 10 LandRabbinen Erlaubnill ertheilet, setzten etliche Stadlanim am Sabbathe u'ber den Strom, hielten sich einige Zeit bey den rothen Ju'den auf, ihre Glu'ckseligkeit genau zu bemercken, und alles, was sie jenseits des Sambathjons gesehen und geho'ret, zum Trost des gantzen zerstreueten Israels schriftlich aufzuzeichnen, und kund zu machen." Geheimnisse, Part I, para. 17, 15-16. 8 The answer to the question why God has not yet liberated the Jews in exile; namely because divine justice is still punishing public evils. 9 "Diese Antwort erla'tern und beweisen sie mit des Mellia' Gehorsam, denn es wu'rde derselbe, der ein Sohn Davids, unter denen rothen Ju'den in Gefangenschaft behalten; die gantze Woche wa're er mit eisem Ketten angebunden, am Sabbathe aber nur mit einem schwachen Faden befestiget, welchen er doch nicht zerreisse, nicht u'ber den Sambathjon gienge, und die gefangenen Ju'den erlo'se, damit er weder den Gehorsam, noch den Sabbath breche und entheilige, bis er urn einen dauerhaften Frieden zu wege zu bringen, aile Laster des Ju'dischen Geschlechts an seinem heiligen Leibe austoben lassen..." Geheimnisse, Part I, para. 14, 13-14. 10 Cf. the translation of Victor's Judenbuchlein, the Opus aureum, in which the translator calls the Red Jews robustissimi. 11 The footnote after this paragraph continues: "The European and Asian Jews may not wear any red clothes because they are still in mourning over the the Temple and the city of

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Augusti's Jewish interlocutors have explanations ready for the odd term, he adds in a footnote: the color red in the locution Red Jews is interpreted as the color of royalty, the purple of ancient and medieval sumptuary laws. The explanation is coherent and persuasive, and if there were even one ancient or medieval citation to support it, it would deserve serious attention. However, this study has reviewed strong evidence that the term Red Jews originated in the cultural-linguistic formation that produced the related term Rotwelsch in the thirteenth century, and is therefore a Christian term for a Christian fabrication. The Jewish rationale on which Augusti reports is a clever and logical attempt to make sense of a foreign term inherited from Christian Germany. As the medieval legend of the Red Jews lost its coherence in competition with the Biblical stories of the Ten Tribes and Gog and Magog, the term Red Jews lost its anchorage in antisemitic Christian apocalyptic, and became Jerusalem. The color red is among the Jews a sign of freedom, and of the greatestjoy. The royal children were distinguished from others by this color used for their clothes. The Red Jews, however, so they say, have experienced no galuth, no chorban, i.e., no exile and no desolation. These Jews wear the most beautiful purple, no-one can forbid it them. Though permissionis given nowadays by their chief rabbis to Jewish physicians and court Jews, both in Europe and in Asia, to wear red clothes, they must pay a yearly fee to the synagogue. As I have already noted above, some Jews of the Diaspora have been allowed to cross to this blessed land; they support the tale with the nonsensical fiction that from time to time, some Red Jews had appeared in Europe and Asia, who had received permission from the princes of the Houseof David beyondthe Sambation to break the Sabbath and cross the miraculous river, in order that their brethrenmightbe strengthened and comforted." The Germanoriginalof this passage, including the text and note, reads as follows: "Durch die rothen Ju'den verstehen sie sicherlich die Einwohner jenseits des Flusses Sambathjon, welchen sie diesen unter ihnen so hoch geachteten und pra'chtigen Namen beylegen, sowol wegen der rothen lebhaften Farbe ihres Angesichts, als der kostlichen Purpur-Kleidung, womit sie als ein freyes Volck herum giengen, urn sie von allen andem in elende lebenden zu unterscheiden. [note:] Die Europa'ischen, und Asiatischen Ju'den du'rffen keine rother Kleidertragen, weil sie noch in trauer stehen, wegen des Tempels und der Stadt Jerusalem, die rothe Farbe ist bey denen Ju'den ein Zeichender Freyheit, wie auchder gro'sten Freudigkeit. Die Ko'niglichen Kinderhabendieses zum voraus gehabt,daB man sie an dieser Farbevon andem hat pflegenzu unterscheiden. Die rothen Ju'den hingegen sagen sie, haben kein Galuth, kein Chorban ausgestanden, d.i. keine Gefangenschaft, keine Verwu'stung; diese Ju'den kleidensich in den scho'nstenPurpur, ihnen darf es niemand wehren. Zwar wird auch noch heut zu Tage, denen Ju'dischen Aertzten und Hof-Juden, von denen Land-Rabbinen, in Europa und Asia, die Erlaubnill rothe Kleider zu tragen, gegeben, allein sie mu'ssen davor ja'hrlich ein gewisses Geld der Synagoge zinsen. Wie ich bereits oben angefu'hret, daB einige Juden aus der Zerstreuung in dieses gebenedeyte Land u'ber setzen du'rffen; so bekra'ftigen sie alles mit dem nichtigen Gedichte; es wa'ren dann und wann einige rothe Ju'den in Europaund Asia zum Vorschein gekommen, welcheden Sabbath zu entheiligen, und u'ber diesen Wunder-FluB zu gehehn, von denen Obersten des hauses Davids jenseit des Sambathjons ErlaubniB erhalten, damit ihre bedra'ngte Bru'der gesta'rckt werden mo'chten." Geheimnisse, Part II, para. 3, 27-29.

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a free agent, which Jewish folklore adopted as a name for the Ten Tribes. 12 Augusti does not comment on this explanation beyond calling the Red Jews and the Sambation a fable (Gedicht) and a superstition (Aberglaube). In 1815, Christian August Vulpius, Goethe's brother-in-law, published in his series Curiositdten der physisch-literarisch-artistisch-historischen Vor- und Mitwelt" a brief condensation of Augusti's booklet." Vulpius expands on a comment of Luther's (cited by Augusti) in the Commentary on Ezekiel 38 and 39: "wie die landferer sagen" (as the vagabonds say). Luther seems to have been thinking of the exotic stories told by wandering (Christian) beggars. Vulpius understands the passage in terms of his own experience, noting: There is no doubt that the wandering vagabonds who say that they are Red Jews are frauds, but they used to find, especially in days gone by, among the Jews, particularly in Poland, many credulous souls who believed them. They told their fairy-tales and moved their audience to tears. That there was something in it for them, one can well imagine. These red guests comforted their brothers and gave them hope that their salvation would soon occur...15

It is not unreasonable to conclude that Vulpius knew of such vagabonds himself, because although Augusti mentions the 'fable' that some Red Jews had broken the Sabbath and come out to comfort their brethren," he does not provide the details to be found in Vulpius' article. The 'curiosity value' of this report is the main reason for its printing, as the title of the series suggests: the name was unclear, even if certain Jewish pedlars resorted to clothing themselves in the term as a means of attracting attention and presents, in the tradition of David Reubeni. In his novel Radetzky-Marsch i ' Joseph Roth (or rather, the narrator) 12 Augusti notes that the non-rabbinical Jewish sect of the Karaites, who lived mainly in eastern Europe and Asia Minor, and 'who otherwise are not subject to superstition', "fabuliren doch auch von dem Sambathjon und rothen Ju'den"; he refers his readers with the fine nonchalance born of an intimate knowledge of a few choice abbreviations to Christoph Wolf, "notitiam Kareor."; p. 94, note a: Geheimnisse, 30. 13 10 vols. (Weimar, 1811-1825); vol. IV (Weimar, 1815). 14 The entry is entitled "Der Wunder-FluB Sambathjon und die rothen Juden"; 527-535. 15 "Es ist kein Zweifel, daB die umherirrenden Landstreicher, welche sagen, wir sind rothe Juden, Betru'ger sind, aber sie fanden, besonders ehemals, unter den Juden, vorzu'glich in Polen, viele gla'ubige Seelen. Sie erza'hlten ihre Ma'rchen und ru'hrten die Zuho'rer bis zu Thra'nen, DaB dabei fu'r sie etwas abfiel, kann man sich denken. Die rothen Ga'ste tro'sten ihre Bru'der und machen ihnen Hoffnung zur Erscheinung ihres Heils." "Der Wunder-Fluf Sambathjon und die rothen Juden", 534. 16 Geheimnisse, Part II, para. 3, 28-29, note 2. 17 (Cologne, 1932; reprint 1989).

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depicts certain eastern Jews as red-headed and red-bearded, suggesting they might be descended from the "legendary people of the Chazars", who did in fact exist, and whose princes and nobles, at the very least, converted to Judaism, but who are never in any other context referred to as red-headed or as Red Jews. Isaac Bashevis Singer, in a short story called "To the Land of Israel", 18 describes the plight of a poor old man who had always dreamed of going in search of the ten lost tribes beyond the Sambation. He emigrates from Warsaw to Israel, but comes home disillusioned; yet finally he is drawn back to the land of his ancestors. The narrator muses "Has he perhaps gone in search of the Red Jews on the other side of the river Sambation? You could expect anything from a man like Moshe Blecher.?" A recent German translation of a story by Mendele Mojcher Sforim, "Die Reisen Benjamins des Dritten",2°contains numerous references to the Red Jews in the east." The term 'Red Jews' survived into this century as a folkloric Jewish name for the Ten Tribes. In modem Jewish literature, the uprooted German phrase is pressed into service when an author wants to create an atmosphere of exotic eastern mystery. But while the modem Jewish use of the term to denote the Ten Tribes still shares the geographic coordinates of ancient and medieval legend-themselves derived from Biblical sources-, it has shed the intellectual and religious co-ordinates of the antisemitic apocalypticism that produced and articulated the legend of the Red Jews in medieval and early modem Germany.

18 Published in the volume entitled In My Father's Court (NewYork: Ballantine Books, 19886 [1962]), 81-87. 19 "To the Land of Israel", 87. 2 20 Thisstoryis in Jiddische Erzahlungen, trans. LeoNadelmann (Zurich, 1985 ; ManesseBibliothek der Weltliteratur); passim. 21 Someolder eastern European Jews have vague recollections of stories aboutthe "rote Jiddelech", whichmirrorthe instances in the modem literature cited below. I am indebted to Winfried Frey (Germanistisches Seminar, Universitat Frankfurt aIM) for this information.

APPENDIX A

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES Note: published verse texts have been reproduced with their original numbering; published and previously unpublished prose texts have been numbered in the left margin to facilitate quotation. The sixteenthcentury pamphlets have been numbered according to the form in which they originally were printed, in order to facilitate bibliographical and textual comparison between editions. Numbers in square brackets within texts reproduce the page and line numbering of the manuscript or printing cited; numbers in square brackets in the left margin of translations indicate the corresponding line in the source text, according to my numbering.

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The Red Jews in the Younger Titurel: 1

6124 Dri tageweide lenge man groze berge vindet von disem mer so strenge. der berge ho'h die roten Juden bindet, daz si niht sint uf erde progende vamde. dazt von der berge ho'he, der regenbog ist viI ir ho'he spamde.

6125 Gog und Magog hiezen zwo diet. nach den genennet sint dise berg, die sliezen kunnen wol die Juden, so bekennet. snel und wild ir meng ubr al die welte. kristen unde heiden weer ein niht gein in zu wider gelte.

6126 Ab den bergen runse get, wit und groz von steinen. ein starker wagn erdunse, ich wren, her von dem reine kum ir einen. kein var dar uber wart noch nie besinnet in ditz mer von sande. durch diu lant gar ane zuht iz rinnet.

6127 Die Juden iz besliuzet an einer siten umbe. ein ander wazzer fliuzet von den bergen durch die wuesten krumbe von wazzer luter rein, gebirde wilde von gimm und von gesteine: des lit dar inne wunder und unbilde.

1 The area here depicted is part of the legendary kingdom of Prester John. Printed in Albrecht von Scharfenberg, Der Jungere Titurel, selected and edited by Werner Wolf (Berne, 1978; =Altdeutsche Ubungstexte, 14), strophes 6124-6127; also Der Jungere Titurel, ed. Karl Hahn (Quedlinburg and Leipzig, 1842; Bibliothek der gesammten deutschen NationalLiteratur, 24), v. 6057-6060. This immensely popular tale was printed in 1477 (Wolfenbuttel 275.8 Hist. 2°; Hain 6683); Wolfs text depends as much on Hahn's edition as it does on the 1477 text.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

191

Prose translation: [6124] Three days' march from this harsh sea [sea of sand and gravel], there are great mountains. The height of these mountains restrains the red Jews, so that they cannot swarm war-like and proud over the rest of the world. That is because the mountains are so high. The rainbow is much lower than these mountains are. [6125] Gog and Magog are the names of two peoples after whom these mountains are called. The mountains easily contain the Jews described above. Swift and wild is their host, over all the earth. Christians and Jews [would be destroyed], were it not for one thing that prevails against them. [6126] Down from the mountains flows a river, broad and filled with stones so big, that a great waggon could carry, I believe, hardly one of those in this "Rhine" [river]. No crossing of this river to the sea of sand has ever been imagined. It flows through this land wildly and untamed. [6127] It closes the Jews in on one side. Another river flows from the mountains and wends it way through the desert, with clear, clean water, and wild motion, full of gems and precious stones, of which the river contains many wondrous and unbelievable examples.

192

2. 16168 19170

16175

16180

16185

16190

16195

APPENDIX A

The Gottweiger Trojanerkrieg (end of 13th centuryj.' Die usser welten helden giitt Komend in ain ander land, Die warend Plotzerr' genannt, Daz waz dii rott Judischhaitt, Von den man noch in landen saitt. Die waren och vergifte wol. Von gesten sy viI schwem zol Nomen, als man von in saitt. Daz land waz witt unde braitt [line missing] Tugende und beschaidenhaitt Waz in allen turre, Gross und ungehiirre Warend sy all gemeine Und och so gar unraine, Wer ir ze rechtt nam war, Des libe must erschreken gar. Man sach Ulixen den zagen Aber sinen kummer clagen. 1m gab der aber senden trost Der in dik hette erlost. Es muste sin und solte wesen: Die miltten ritter usserlesen Rustend aber ze stritte sich, Won es in alles sicherlich Vor getett nie so not. Uff den viI grimenklichen tod Wurden sy gevochten an Von mengen valschhaften man Die den heren trugen hass, Sy wiisten selber umb waz. [ ... ]

2 Der Gottweiger Trojanerkrieg, ed. Alfred Koppitz (Berlin, 1926; Deutsche Texte des Mittelalters, 29), 272-274. 3 On the basis of manuscript evidence, Koppitz suggests that this may be a corrupt form of Coltzen, itself a Germanization of Colchis. Trojanerkrieg, 272, note on line 16170.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

16210

16215

16220

16225

16230

16235

16240

16245

193

Hercules" erkantte Daz ain unzalliche diet Gegen dem kille gentt, Aber der forchtsame man In den kill ze grund endran, Dar inne er lag verborgen Untz uff den zwolften morgen. Die werden ritter an der zitt Miisten aber uben stritt An den selben stunden Mit laiden hel(le) hunden. Sy triigend all gemaine an Von home paldan fraisan, Dar under stachel ringe gantz, Ir helm waren hartte glantz; Gefiigett und geschmitt vin, Ir schiltt on arge pin Von kainer hande schwerte(n). Strittens die faigen gertten, Sy wolten do der Krichen gold Haben und och des killes sold. Des miisten sich die fiirsten wem. Gort musse uns die heIden emem! Der liitte und des schalles toss Ward so unmassenklichen gros Da von nach recht nieman Daz wunde(r) volle sage(n) kan Von diere creature. Stark und ungehurre So waz der kampflichen nott. Der viI grimekliche tod Twang all da vil manigen man, Dem ich doch der fraisse nit verbano Manig helm, schaittel unde bartt Mitt swerten da gespalten ward. Ach Vennus, du kayserinne, Ich main dich, werde Mine,

4 Koppitz notes that not Hercules, but Ulysses is meant here. Trojanerkrieg, 273,note on line 16210.

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Bis dinen diennem by Und tu sy aller sorgen fry! Sy sprach: 'frund Wolfran, 16250 Der dienner mine ich nit enlan.' Aiax der furste riche degen Mitt mannes mutt usser wegen Valtt ir mangen in sin blutt Sam tett der junge ritter gutt 16255 Aminall, des waffen braitt Manigen versertt und verschnaid. Untz an des zwelften tages zitt Wertte diere jomers stritt. Manig starker Jude rott 16260 Lag da jemerlichen tod. Da ward an den stunden Der balsame funden Der noch ze manigen tutt Dem menschen dike hochen mutt, 16265 Zweinzig tussend by den tagen Ward der rotten diett erschlagen. Och du andren von dan Hin an daz gebirge endran, Die sitt her tiber mengiu jar 16270 Ain viI richer kunge claur Schlug und betwang daz land. Alexander waz er genantt. [And the Greeks, having won, move on to the next adventure.] Translation: [16168] [19170]

[19175]

These fine warriors [the Greeks], the very best came into another land, called Plotzen. This was the land of red Jewry, which is still spoken of today. They were a poisonous lot indeed. From travellers they demanded a very heavy toll, it is said about them Their country stretched far and wide [line missing].

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

[19180]

[19185]

[16190]

[16195]

[16210]

[16215]

[16220]

195

Virtue and modesty were perverted in all of them. In general they were huge and horrible, and so thoroughly foul and unnatural' that anyone who looked at them closely experienced a physical reaction of fright. Ulysses the faint-hearted was seen to bewail his misery, but he who had often saved him, gave him estimable solace. It had to be and must come to pass: the noble knights, the best there were, armed themselves for battle; but it certainly had never before made them so anxious. Right unto the death they were attacked by many faithless men who hated them [their lordships], they themselves knew why. Hercules [i.e., Ulysses] saw that an innumerable horde was riding toward the ship. But, fearful man that he was, he fled to the bilge of the ship, and lay hidden there until the twelfth morning. The worthy knights had to defend themselves right away against these hateful hell-hounds. They all wore terrifyingly solid body-plates" of hom and underneath whole steel rings,

See chapterIII for a discussion of the meanings of "unreinlunrain". Theeditorhas suggested for the otherwise unknown word"paldan", "plate/blate": chestplate, cuirass; Trojanerkrieg, 273, note to line 16222. 5

196

[16225]

[16230]

[16235]

[16240]

[16245]

[16250]

[16255]

[16260]

APPENDIX A

their helmets were of shiny metal; their shields were fitted together well and skilfully forged [unclear]. The damned ones [destined to die] desired battle, they wanted the gold of the Greeks and the ship for booty. The princes must fight off the threat. May God protect them for us! The shouting and the yelling made by these creatures was so extremely loud that no-one can describe it properly. Great and terrifying was the horror of battle. Grim death conquered many a man strong and fierce. Many a helmet, skull, and beard were split with swords. Ah, Venus, thou Empress, I mean you, praiseworthy Dame Love, stand by your servants and free them of all care! Her answer: 'Friend Wolfram,? I do not abandon my servants.' Ajax the mighty prince, in manly courage exalted above all others, felled many a one in his blood, just as the goodly young knight Aminall did, whose mighty sword injured and cut many, far and wide. This horrifying battle lasted until the twelfth day. Many a strong red Jew lay dead, in wretched fashion.

7 The author is strongly influenced by the work of Wolfram and by the Younger Titurel (thought in the middle ages to be the work of Wolfram); he goes so far as to intimate that he is himself Wolfram (Trojanerkrieg, XXII).

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

[16265]

[16270]

197

At that time the balsam was found that still today gives men high spirits." Twenty thousand of the red people were killed in those days, and the others fled from there into the mountains. Many years later they were defeated by a very powerful and good king, who conquered that country. That king was called Alexander.

8 Koppitz suggests an alternate reading: 'Da zeigte sich der barmherzig ["Erbarmesan erfunden" for "Der balsam funden"], der nochjetzt die Menschen in Noten erfreut = Gott?' (Andthen he whostilltodayhelpspeople in direstraits showed himselfto be merciful =God?); Trojanerkrieg, 274, note on lines 16261ff.

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The Red Jews in Reinfried von Braunschweig (c. 1300):9

3. 19546

19550

19555

19560

ein dine sag ich iuch wol fur war, Gog und Magog der juden lant stat in der kuneginne hant, dft mit die roten juden sint, als man noch geschriben vint, wie Alexander si besloz mit berge und mit rmiren groz und ouch mit dem grienigen mer daz ane wazzer sunder wer fliuzet steetecliche. diu kuneginne riche vor aller diet diu herste sol ouch sin diu erste diu an der jungestlichen vrist den vertanen Entekrist fur got ze herren triutet und im ir hilfe biutet mit juden und mit heiden.

Translation: [19546]

[19550]

[19555]

[19560]

One thing I will now tell you in truth, Gog and Magog of the Jews' country are under the queen's [of the Amazons] command, with whom the Red Jews are to be found, as one still can read for oneself, how Alexander enclosed them with mountains and towering walls and also with the sandy sea, which without water and free of dams and weirs, flows most majestically. That most powerful queen, above all others the most venerable, will furthermore be the first at the end of earthly time to worship the damnable Antichrist

Ed. Karl Bartsch, in BLVS 109 (Tubingen, 1871),569-570.

THE RED JEWS IN MEDIEVAL AND EARLYMODERN SOURCES

as the Lord God and to offer him her assistance as the Jews and heathens will likewise do.

199

200

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The Red Jews in Gottes Zukunft by Heinrich of Neustadt (c. 1300):10 Wie der Endecrist nach Gog und nach Magog und nach den roden Juden sendet. Als ez an der zit ist, Die mere vemimpt Endecrist. 'Daz ist mir wider und unwert: Ez endet kolbe und swert. Mir ist die rede unmere Daz zwen alte beltenere Sich su'ln setzen wider mich. Ich bin geweltig und rich, Caspi daz beslozzen lant Daz ist gar in miner hant, Die roden Ju'den, daz volg Gog, Amazones und Magog, Und waz der himel hat bedaht, Daz mu'z dinen miner maht: Das hat Got mir gegeben, Got, mit dem ich iemer leben.' In den selben ziten Heizt er gen und riten Nach lu'ten verre in die lant Die hie vor sint genant, Daz sie komen wol bereit Mit harnesch an geleit. [ ... ] Wie der Endecrist stridet wider Helyas und Enoch. NU sint die lu'te gar bereit Von den hie vor ist geseit, Daz Yolk daz da heizzet Gog,

10 in: Heinrichs von Neustadt 'Appolonius von Tyrland' nach der Gothaer Handschrift. 'Gottes Zukunft' und 'Visio Philiberti' nach der Heidelberger Handschrift, ed. S. Singer (Dublin/Zurich, 19672 ; Deutsche Texte des Mittelalters, 7), 331-352; 413-414. Excerpts of the Von Gottes Zukunft were published by 1. Strobl (Vienna, 1875), and are the basis of this edition. See Singer's introduction for further details and literature (v-xiii).

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

5810

5815

5820

5825

5830

5835

5856

5860

Und daz ander Magog. Zehen der geslehte sint Und kamen von Japhetes kint: Nie volk gru'senlicher wart. In dem lande sint sie verspart: Der starke Alexander Dreip sie mit einander Durch die berge Caspie. Sie enmohten sieder niemer me Her uz zu den lu'ten komen: Daz understet nach inn fromen Die ku'niginne Amazonum Riche in hohem ru'm: Daz heizt in der megde lant. Der Endecrist hat dar gesant: Dez werdent sie alle gemeit Und zu dinste im bereit. Ir ist worden als viI Daz ir zal ist ane zil. Man sperret uf die strazzen: Sie werdent uz gelazen Und varent also da hin. Gein Jherusalem ist ir sin: Ir mu't ist daz sie wellen Heide stozzen und vellen Gemeinlich alle cristenheit. Ir her ist groz und breit. So sie komen vor die stat An daz dal zu Josephat, So vert auch dort von dem mer Helyas do mit Cristes her. [... ] Die bose diet wirt alle erslagen Von Cristi kempfen bi den tagen, Ich mein daz ungestalte yolk Gog Und ir geslehte Magog, Zu Josephat in dem tal: Nieman wiBen mag ir zal. Die Got zu kempfen erkos, Die werdent doch sigelos.

201

202

APPENDIX A

Helyas und die cristen schar Werdent do erslagen gar, Enoch blibt auch da dot: [ ... ] Die Ju'den kerent sich zu Got, Sie gestent auch Cristes gebot. Beide Ju'den und heiden Mag nieman gescheiden. Der heilige tauf nimpt uber hant Und Cristes e uber alle lant. Ez wirt ein glaube gantz In Cristes orden ane schrantz.

5865

5994

6000

Translation: [This passage belongs to a long disquisition on the last things. Typical details concerning the Antichrist and his birth at Babylon of the tribe of Dan (5022-5051), his reception by the Jews at Jerusalem (5128-5133), the Holy Roman Emperor deposing his crown on the Mount of Olives (5440), the conversion of the Jews (5450-5455) and the Jews and heathens (55265528) are thrown together, betraying the multiplicity of not necessarily concordant sources from which this compilation is drawn. After these events, Enoch and Elijah return to oppose the Antichrist, who musters his forces.]

THE ANTICHRIST SENDS FOR GOG AND MAGOG, AND FOR THE RED JEWS. [5540]

[5545]

When the time was ripe, Antichrist heard the tale [that Elijah and Enoch had come to oppose him]. 'I find this abhorrent and sickening: only clubs and swords will put an end to it. I do not care about the news that two old beggars are to oppose me. I am powerful and mighty, and Caspia, the enclosed country, is entirely in my hands.

THE RED JEWS IN MEDIEVAL AND EARLYMODERN SOURCES

[5550]

[5555]

[5560]

203

The Red Jews, the people of Gog, the Amazons and Magog, and whoever else Heaven may have placed there must serve my power: God has granted me this, God, with whom I will live forever.' At the same time he ordered that [messengers] go and ride to the peoples named above in far-off lands, that they should come well prepared, with their armour on.

[There follows the dispute between Enoch and Elijah and the Antichrist, who then performs wonders, martyrs those who do not worship him, dies and rises again on the third day, and finally joins battle with Enoch and Elijah:] HOW THE ANTICHRIST FIGHTS ENOCH AND ELIJAH. [5806]

[5810]

[5815]

[5820]

[5825]

Now the people, who were mentioned above, are all ready, the people that is called Gog, and the other called Magog. They are ten tribes and are the descendants of Japhet: never was there a people more terrifying. They are locked up in that country: the mighty Alexander drove them altogether through the Caspian Mountains. Since then they have not been able to come out to the people [the rest of the world]: For her own sake The Queen of the Amazons, of great and glorious fame, prevents it. [Amazon] means in the land of the maidens. The Antichrist has sent his messengers there [to 'Caspia'], and they [the inhabitants] all rejoiced and were ready to serve him.

204

APPENDIX A

They have become so numerous that their numbers are without end. The passes are opened up: they are let out and [5830] and they start their march: they are headed for Jerusalem: they intend to attack and cut down all of Christendom. [5835] Their armies are great and widespread. When they come before the City to the valley of Josaphat, at the same time Elijah comes from the sea with Christ's army. [ ... ] [5856] The evil people are all killed at that time by Christ's representatives, I mean the foul people of Gog and their kindred Magog, [5860] in the vale of Josephat; no-one can know how many they are. [Yet] those whom God chose as his fighters were not victorious. Elijah and the Christian host [5865] are entirely destroyed there, and Enoch falls there too. [The followers of the Antichrist triumph, but are soon destroyed when the archangel Michael kills their leader and they are dragged off to Hell. The Jews, however, are spared and convert:] [5994] The Jews convert to God, and acknowledge Christ's commandments. No-one can distinguish either Jews or heathens Holy baptism triumphs and the Christian faith spreads over all lands. [6000] There is but one faith, whole and undivided, without splits in Christ's ranks. [A purified and sinless humanity is allowed forty-five days to confess their sins and set their souls in order: then the Last Judgement begins.]

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

205

The middle High German version of the Passau Anonymous

(c. 1330):11 1

X: De Gog et Magog [U]on der unzallichen diet, die Gog vnd Maggog an der hailigen geschrift seind genant, der seind zwelf geschlachte, die haut weilent der gwaltig kung Alexander mit des allmechtigen gottes kraft hinder gar grossem vnd aislichem gepirge verschlossen, das sy nit herauB rmigend komen vntz ze des anticristus zeiten. So verhenget in got, das sy auB varend uf die cristenhait vnd wellend die verderben vnd tund den cristen laid vnd angst, als die hailig geschrift ietzu betuttet haut. Ze den selben zeiten so ist romisch reich zU Franckreich komen vnd des kungreiches pfligt danne ain salig rain kunig, der gott mit vorchten vor augen haut. Der besamnet sich denne mit manigen guten cristen, die mit sambt im ir leben durch die liebe vnsers herren uff die waug setzend vnd bestand die vngetauften diet mit stritt, vnd ob der kristen vil verderbend, doch gesigend sy den selben juden an, die haissend auch die rten Juden, vnd schlachend sy so gar ze tode, daz ir ainer nit belibet. Sehend, also ist denne daz fur von hymel, das ist gottes zom, uff si komen vnd haut sy verschwendet an dem libe vnd dar zU mit sambt der sel inn den prinnenden see geworfen, als auch die hailig geschrift vor haut kunt gemacht. Wa von aber die roten juden ze diser zeit nit auB mugent komen, das ist gut ze wissen. Es ist das selb land an ainem tail mit so hohem vnd so aislichem gepirge vnd stain geschurre vmb vangen, das ioch kain vogel daniber geflugen mag. So ist an dem andem tail so grosse vnd so dicke vinstermist vmb das selb land, das man die selben vinsternuf mit dehainem liechte durch brechen mag. Da uon mag man dar durch nit komen. So ist an dem dritten tail daz selb land mit ainem starken wasser verspert. Das ist so schnell, daz ze aller zeit grosB stain dar inne walgend vnd joch von grund auf vnd nider vallend, das dehain mensch dar uber mag, wann

11 VomAntichrist. EinemittelhochdeutscheBearbeitungdes Passauer Anonymus, ed. PaulGerhardVOlker (Munich, 1970; =Kleine deutsche Prosadenkmaler des Mittelalters, 6), 79-81.

206

APPENDIX A

ains tages inn dem jare so geligend die stain stille. Des selben tages vert ettwenne ain cristen in das selb land seines kauffes willen. Der milB auch daz gantz jar dar inne beliben. Sechend, dis sache irret das volck mit gottes gewalt, daz sy nit auB mugent, vntz das sin gott . by des anticristen zeiten verhengent wirt. Nun wenend die juden vnd ettlich judisch kristen, das selb yolk syend hailig lut vnd sechend gem, wenne sy komen, wann si kerend zehant in ir schar. Die selben roten juden bringent mit in ze stritt Mesophos, die selben nennet Josephus Cappadocos vnd pringend die krestenreich Tybal vnd die u'beln Spanyol vnd die von Persia vnd die von Libia vnd die von Morenland vnd die von Dogorma vnd von Gomorren, die uon Dascia vnd von Sardeinn vnd mit sambt den uon Karthago vnd noch manig ungetaffte diet, als der engel ze sanct Johannes sprach, das ir zal sy als der grief des meres. o we danne der zeit! Sehend, so nahet das zil, da sant Paulus vnd ander hailig geschrift von gekundet haut. Der anticrist der kumpt nit, vntz das die missehellung kumt, das ist, das aIle reich romischen kaysertum vngehorsam werdent vnd aIle pfaffen des bapstes gebott nit achtend. Sehend, wer diser sache recht war nimpt, so haut es sich bey vnsem zeiten laider vast an gehaben vnd nachet auch nun vaste gegen der welte ende, als sanct Paulus gesprochen haut: 'Wir syen die, an die der welte ende komen ist'. [I. Cor. 10,11]

Translation: [ 1]

[5]

Gog and Magog As concers the countless peoples, who are called Gog and Magog in Holy Scripture, they are twelve [I] tribes, whom the mighty king Alexander long ago enclosed with the help of almighty God behind great and horrible mountains, so that they cannot come forth until the time of the Antichrist. Then God will allow them to march against Christendom, which they want to destroy. They will cause the Christians great suffering

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

[10]

[15]

[20]

[25]

[30]

[35]

[40]

[45]

and terror, as Holy Scripture says. At the same time the Holy Roman Empire will devolve on France and the kingdom will be cared for by a holy and good king who fears God. He will join with many good Christians, who with him are ready to put their life at risk for the love of our lord. They will vanquish the unbaptized peoples in battle, and although many of the Christians will die, they will conquer these Jews, who are also called the Red Jews, and smash them so thoroughly that not one of them is left alive. See, fire has therefore fallen on them from heaven, that is, God's wrath, and has destroyed their bodies and thrown their souls into the fiery lake, as Holy Scripture has foretold. The reason why the Red Jews cannot escape right now is good to know. Their country is enclosed on one side with such high and terrible mountains and such an array of stones that even a bird cannot fly over them. On another side there is a darkness so thick and so far that surrounds this land that no light can penetrate it. For this reason one cannot get through it. On the third side this land is cut off by a great river. It flows so fast, that at all times great boulders roll along it and even bounce from the riverbed to the surface, such that no human being can cross it, except on one day in the year, when the stones are at rest. On this day sometimes a Christian goes into this land to trade. He must stay there the entire following year. Take note, God's might hinders the people from breaking out, until God allows them to do so at the time of the Antichrist. The Jews and many many Judaizing Christians imagine that this people is holy: they would be glad if they were to come, and would join their ranks immediately. These same Red Jews bring with them as battle-companions the Mesophos [Meshech?], whom Josephus calls Cappadocians, and they bring the Christian kingdom of Tybal [Tubal?] and the evil Spaniards and those from Persia and from Lybia and from the land of the Moors and from Dogorma and Gomorrah, from Dacia and from Sardinia as well as

207

208

[50]

APPENDIX A

those of Carthage and many other unbaptized peoples, as the angel said to Saint John, "their number is as the sand of the sea." [Rev. 20,8]

[The king of France, i.e., the Friedenskaiser, vanquishes them and reigns over a time of great peace and abundance, until he decides to set his crown down on the Mount of Olives, after which will begin a time of great misery and persecutions]

[55]

[60]

o alas and alack for our times! See, now the goal draws near, of which Saint Paul and other Holy Scriptures warned. The Antichrist will not come until the Tribulation, that is, when all kingdoms become disobedient to the Holy Roman Empire and all clerics ignore the orders of the pope. As he who understand these matters correctly will see, this has already started to happen in our own time, and the end of the world is coming quickly. As Saint Paul said: 'We are those, upon whom the ends of the world have come.' [I Cor. 10,11]

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

The middle High German Buch der Maccabder by Ludger of Braunschweig (before 1335):12

789

Allexander in der wile vur mit sines volkes zile zu bergen hiezen Caspios, mit im manic man unde ros. In dem gebirge da waren der juden zen groze scharen gevangen unde eigen gar, sie torsten niht daruz vorwar, Diz waren die zen geslehte, die Israhelin vil rehte, ouch nennet man sie sus dabi die roten Juden. Daz sint die, mit den in der letzten zit Goc kumet hervur unde Magoc. Durch waz dise in getwangen nu hie sus waren gevangen, und wie man sie noch baz besloz, ein teil entdecken wir des bloz, wand wir wisen dort vomen an, da vint man ez geschriben stan in der kunge buchen. Ez quam damach und daz Jerobeam machte zwei kelbere guldin, daz solden ire gote sin; sie anbetten sie in der zit, des plagte sie got alsus sit unde gab sie in die hende der heiden in diz ellende. Alsus was bliben die rote da von der kunge gebote, die sie dar getriben haten; des waren sie in den staten, daz sie von gebotes wegen uz niht torsten wandems pflegen.

795

800

805

810

815

820

209

12 Das Buch der Maccabiier in mitteldeutscher Bearbeitung, ed. Karl Helm (Tubingen, 1904; = BLVS, 233).

210

825

830

835

840

845

850

855

860

APPENDIX A

Sus was Allexander nu hie vor dem gebirge nahen bi. Die gevangen dort inne wurden des kunges da inne, zu im ir boten sie sanden vleliche wort an en wanden von der zen geslehte scharen, die in dem gebirge waren; an en was alsus ir bete, daz er sie gelazen hete vri wandem widir zu lande uz disme gebotes bande. Allexander vragende wart, warumme sie also verspart weren in den bergen so hart. Des wart antwurte mit der vart: "Unserre vetre was die schult; hie bevor sie mit ungedult karten von dem waren gote, dem alle dine zu gebote sten unde die geschaffen hat. Daz schuf Jerobeamis rat, zwei kelbere liez er machen guldin gut, und in den sachen betten sie die kelbere an, zu abgoten sie vurbaz han. Durch daz hat uns gepflaget got und gestozen in dise not; sider immer me da here sin wir von gebote swere hie von den kungen gebunden also du uns nu hast vunden. Auch haben gotes propheten vor gekundet allen deten unde han gesprochen vurwar, daz unser zen geslehte schar nimmer keinez uzkumen mac unz hin vor den jungesten tac." Allexander antwurte gab, zu den boten iach er hinab:

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

865

870

875

880

885

890

895

900

"Sint daz der Israhelen got uch zu gebraht hat disen spot, als er durch der propheten munt hat von uch hie gemachet kunt, wand er durch uwere bosheit diz allez uch hat angeleit und alle mine vorvaren mit gebote herte waren, uch twungen unde her triben (von en sit ir hie gebliben), ich wil niht widertun die tat, sint ez ist wille unde rat des grozen gotes, der da hat in siner hant swaz vruht entfat. Ich bestete daz vubaz me, swaz sie begunnen haben e, unde wil nach irme willen uch noch herteclicher stillen, in den bergen uch vermachen, so daz ir mit keinen sachen nimmer me hervor gekumet, uz noch in; daz si verdrumet, uf daz gotes wille volge unde immer me ewic ste." Do begunde Allexander mit im einer und der ander arbeiten mit alle der maht, die im quam unde hate braht, daz er vermuren zu pflege wolde gar alle die wege, die in daz gebirge giengen. Daz were sie harte anviengen, mit grozen steinen unvugen sie sere zusamne trugen. Do die arbeit sus mit ile was geschen etzliche wile, daz sach Allexandri wisheit, wie die ubergroze arbeit was unmenschlich zu volbrengen; des wart er sich an got spengen

211

212

905

910

915

920

925

930

935

940

APPENDIX A

unde spraeh sin gebete so: "Du got, der uber al bist ho, wand din wille diz selbe ist, daz nman verveste hie mit list diz vole in disen gebergen dureh ir ubeltat mit ergen, unde want wir mit menseheneraft ez niht mugen maehen slozhaft, so lege dine gewalt zu, besluz mit dem gebirge nu diz vole, so daz ez nimmer me heruz kume, daz ist min vIe." Got irhorte sin gebete, daz gebirge sieh zu tete unde sloz sieh zusamne gar, daz nieman uz noeh in vurwar mae kumen biz an iene zit, so na der letzte tae gelit. Denne kumen die geslehte uz den bergen dureh gevehte, wand von ir vehten und ir strit gar vii der werlde tot gelit. Uf dise sach sprichet sus der meister genant Josephus: "S int daz got dise groze dine hat getan hie dureh den kunine, der ungeloubie was voran unde ein heidenischer man, noch gar viI me so tete er dureh eines geloubigen ger." Oueh sprieh ieh nu daz mine zu ieh armer genant mit unru: Weide der geloubige gar gote getruwen ane var, so mohten dureh sin gebeten die berge zusamne treten unde sieh rueken von der stat, swa hin daz er sie geme hat; wand sente Marcus daz wiste von gote evangeliste,

THE RED JEWS IN MEDIEVAL ANDEARLY MODERN SOURCES

945

der da beschribet wol also in sime evangelio; daz ez ware muge gesin, daz wart an disme heiden schin, Wir sullen her wider wandem und grifen an Allexandem.

Prose translation: [789] At this time Alexander marched with the columns of his army to the mountains called Caspian, with him many men and horses. In these mountains were the ten great hordes of the Jews [795] captive and enslaved, they could not come out. They were the ten tribes, the true Israelites. They are also called [800] the red Jews. They are those with whom Gog and Magog will break out in the last days. Why they were enclosed and thus imprisoned, [805] and how they were even better enclosed we can only tell in part here, and we note at the beginning that one can find it written in the book of Kings. It happened [810] thereafter that Jeroboam made two golden calves, which were to be their gods. They worshipped them at that time. And God has punished them for it ever since, [815] and given them over into the hands of the heathens in this exile. Therefore the redness [the shame] of the king's orders (which they had followed) remained,

213

214

APPENDIX A

[820] and for that reason they were in the situation that they could not, by divine decree, leave and go elsewhere. Now Alexander was close by to the mountains. [825] The prisoners therein learned of the king's presence and sent emissaries to him. They addressed him with pleading words, those from the hordes of the ten tribes, [830] who were in the mountains. They begged him to let them out to wander freely back to their land, out from the bonds of their commanded captivity. [835] Alexander asked why they were thus locked up in the harsh mountains. They answered immediately: "The sin was our forefathers'; [840] long ago they were so impatient as to tum away from the true God, who rules over all things and who created them. It was Jeroboam's decision; [845] he had two calves made of pure gold, and for that reason they worshipped the calves, and had them as idols. That is why God has punished us [850] and thrown us into this misery. Since then, and increasingly so, we have been held captive here under the gravest orders by the kings, until now you have found us. [855] Also, God's prophets have announced to all peoples, and have spoken truly, that the hordes of our ten tribes cannot come out

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

[860] until just before the Last Judgement." Alexander answered, saying haughtily to their messengers "Since the God of Israel has marked you with this shameful captivity, [865] as he announced concerning you through the prophets' mouths, and he did all this to you on account of your wickedness, and all my forefathers [870] were harsh with their commandments, pressing you hard and driving you hither (they were the ones who put you here), I do not wish to undo these deeds, as they are the will and decision [875] of the great God who has in his control every living thing that bears fruit. Rather, I will shore up what they began so long ago, and will suppress you even more harshly, [880] in accordance with their will. I will seal you up in the mountains, so that you can by no means whatsoever come forth, neither out nor in; let that [them?] be destroyed, [885] so that God's will is done and stands for ever more." Then Alexander began, and with him the rest, to work with all their might, [890] those who had come with him and those he brought, in order to wall up all the passages and paths that went into the mountains. They worked strenuously at this task; [895] they piled up many great boulders. Once the work had been going on at this fast pace for quite some time, Alexander realized [900] that it was too much work

215

216

[905]

[910]

[915]

[920]

[925]

[930]

[935]

[940]

APPENDIX A

for mere humans to accomplish. He turned to God and said his prayer thus: "0 God, who are high above all else, if this be your will, that these people be enclosed here carefully in these mountains for their dreadful sins, since we cannot close them up with our human powers, apply your might, close this people up in the mountains, so that they can never again come out, this is my plea." God heard his prayer, and the mountains closed up and shut themselves completely, such that no-one might go in or out until the time when the Last Judgement approaches. Then the tribes will fight their way out of the mountains; their fighting and attacks will leave much of the world dead. Concerning this matter the master called Josephus says: "Given that God did this great deed through a king who had been an unbeliever and a heathen, he will do even greater things if a believer asks in prayer." And I will add my piece to this, I, a poor man called Unruh: If the believer were to trust entirely in God without any reservations whatsoever, his prayers could move mountains together, and move them from their places, to wherever he wanted them;

THE RED JEWS IN MEDlEYAL AND EARLYMODERN SOURCES

just as Saint Mark, God's evangelist knew, and as he states so well in his gospel [Mark 16,16]; [945] that this is true, is proved by the example of this heathen. Now we ought to move on, and turn our attention back to Alexander.

217

218

APPENDIX A

Konrad Steckels deutsche Ubertragung der Reise nach China des Odorico de Pordenone:"

a) Latin original (1320s or 1330s):

De peponibus in quibus nasc*ntur bestiole facte ad modum unius agni CAP. XXXI. Aliud insuper valde mirabile dici potest, quod tamen non vidi sed audivi a personis de fide dignis. Nam dicitur quod Cadelis est unum magnum regnum, in quo sunt montes qui montes Capei" nominantur. Unde ut dicitur in eis nasc*ntur pepones valde magni, qui quando sunt maturi ipsi aperiuntur et intus invenitur una bestiola, ad modum unius agni parvi. Unde ipsi illos pepones habent et illas camiculas que sunt ibi. Et quamquam istud forte incredibile videatur, tamen ista possunt esse vera, sicut verum est quod in Ibemia sunt arbores facientes aves. De provincia Casairon magni Canis que est ita habitata quod quando per portam unius civitatis exitur, porta alterius civitatis videtur. CAP. XXXII De isto Catayo recedens et veniens versus ponentem seu occidentem, L dietis transeundo per multas civitates et terras veni versus terram Presticane, de quo non est centesima pars eius quod quasi pro certo dicitur de ipso. Eius civitas principalis Cosan vocatur, que tamen ipsa Vincencia melior civitas diceretur quam ina civitas Cosan, sua civitas principalis; multas alias civitates sub se habet. Sed semper pro pacto accipit in uxorem filiam magni Canis.

Translation: [1]

On the Melons in which are generated little animals made in the semblance of a lamb. Chapter XXXI. I can add yet another highly wondrous thing, which I

13 Ed. Gilbert Strasmann (Berlin, 1968; = Texte des spaten Mittelalters und der fruhen Neuzeit, 20); Latin: 118; German: 119. 14 Mss. AV have "capesei"; Y has "Caspei" and Hak, has "Kapsei",

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

[5]

[10]

[15]

[20]

myself however did not see, but heard from trustworthy persons. Cadelis is said to be a large kingdom, in which the Ca(s)pian Mountains are located. As it is said, great melons grow there. When they are ripe, they open and a little animal is found inside, something like a small lamb. They have these melons and other little meats therein. And although this seems quite incredible, yet it may well be true, just as it is true that there are in Ireland (Hibernia) trees that bring forth birds. Concerning the province of Casairon of the Great Khan, which is so densely settled that when one goes out by the gate of one city, one can see already see the gate of the next city. Chapter XXXII. Leaving Cathay and travelling westward, after a journey of fifty days through many cities and lands, I came towards the country of Prester John, who has not one percent of all that is said with so much certainty to belong to him. His main city is called Cosan, but the city of Vicenza would be called a better city than that city of Cosan, his main city; he has many other cities in his control. But he always accepts as a pledge (of allegiance) a daughter of the Great Khan. [...]

b) Middle High German translation (1359):

Ich han auch geh6rt daselbB, aber jch han sein seIber nicht gesehn, daz da selbn pey den landn jn einem gr6ssn chvnigreich, da die perg da sein, die da haizznt Montez Caspy, da die Roten Judn jn schulln beslossn sein -- in dem selbn chvnigreich, da waksnt jnn frucht, die man latein peponez, vnd sind alB vnser erdopphel oder phaedenn oder melonez. Si sind aber [ ] grosser dann ein grozz kurbis, Vnd wenn si zeitig sind, daz man si auff met, so vindt man ein tyrlein darjnn, wol alB ein chlainez Iempel, Vnd wie ez vnglawblich dunkcht, ez ist doch wol muglich, wann manign mann wol gewissn ist

219

220

APPENDIX A

vnd auch mir, daz in Jbernia, in dem landt pey dem Schottnlantt, eczleich pawn sind, da vogel auff wachsnt, vnd die sind desselbn pawmB recht frucht, vnd wenn si nider vallent, choment si auch auff daz wasser, so lebent si zehant vnd vliessnt, vallent si aber auff daz land, so beleibnt si tod. Saphon

Von dem land fuer jch wol zwainczik tagwaid durich vil stett vnd gegent zwischn dez orientz gleich vnd dez occidentz gen mittentag vnd chom in ein chunigreich, Casan. Der chvnikch daselbB hat vil stett vnder jm vnd siczt mit semlichn geding gegn dem grossn hunt, daz er allczeit dez grossn huntz tochter nimpt ze einer ku'nigin,

Translation of Middle High German text: [1]

[5]

[10]

[15]

There I also heard, though I myself did not see it, that in that same area, in a great kingdom, where those mountains are, that are called the Caspian Mountains, in which the Red Jews are said to be enclosed -- in that same kingdom grows the fruit which is called "pepones" in Latin, and are like our turnips or cucumber or melons. They are, however, larger than a big squash. And when they are ripe enough to be opened, one finds a little animal in them, just like a little lamb. And although it seems unbelievable, it is entirely possible. as is well known to many and to me, that in Hibernia, in the country near Scotland, there are many trees in which birds grow, and they are the actual fruit of these trees, and when they fall, if they land in water, they come to life immediately and swim (float), but if they fall on land, they remain dead. Saphon From this land I traveled a good twenty days through many

THE RED JEWS IN MEDIEVAL AND EARLYMODERN SOURCES

221

[20] cities and regions between the abutting eastern areas and the southwest, and came to a kingdom the capital of which is called Casan. The king there has many cities in his power and has such treaty commitments to the Great Dog 15 that he always takes the daughter [25] of the Great Dog as his queen.

"Magnus Canis"is (mis-)translated throughout as "der grozze hunt"-- the Great Dog!

222

APPENDIX A

The middle Low German sielen trost, c. 1370; on the second commandment: 16

32. Antichrist Entekerst schal geboren werden to Babilonien van yodescher art van eynes patriarchen slechte, de het Dan, unde wert geboren van unechte unde wert besneden also eyn 5 yode, unde erne wert erst gegeuen eyn hillich engel, also eneme anderen menschen. Dama, wan he so vormeten wert, dat he sprekt, he sij Christus, godes sone, so vortiget syner de engel, unde de duuel vnderwyndet sijk syner. He wert weldich. Alle de yoden volgen erne. De roden yoden, lOde besloten sin, de komet ut unde volgen erne. Se bouwen den tempel to Iherusalem wedder unde beden en an also eynen god unde spreken, he sij Christus, unde unse here Ihesus Christus dat hebbe Entekerst gewesen. Translation: [1]

[5]

[10]

32. Antichrist The Antichrist shall be born in Babylon of the Jewish people, from the lineage of a patriarch, called Dan, and shall be born out of wedlock and circumcised like a Jew, and he will at first receive a holy angel [protective angel], just like any other human being does. Afterwards, when he is so arrogant that he says he is Christ, God's son, the angel will disown him and the Devil will appropriate him. He shall become powerful." All the Jews shall follow him. The Red Jews, who are locked up, come out and follow him. They will rebuild the Temple at Jerusalem and worship him as a god and say, he is Christ, and our Lord Jesus Christ was the Antichrist.

Der Grofse Seelentrost, ed. Margarete Schmitt (Co1ogne/Graz 1959), 65. The word weldich compares to modem Dutchgeweldig, forceful, violent.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

223

9. The Gesta Romanorum Das ist der Roemer Tat (14th/15th century): 18

Von dem Alexander in dem v. capitel. Alexander der grozz ku'nich von Chriechen der regnocht ueber ellew" Asischew lant zuo Orient und behabt die herschaft der werlt als man liset in der Chriechischen choronik und die puocher sagent Machabees und der yacht mit den rotten Juden die da haizzent daz zehent gesleecht die vor mangen Jam der ku'nich Salmanasar gefangen het Vnd sew" satzt zuo dem gebirg caspij nach vj Jam geschach daz der vorgenant ku'nich chom fu'r die stat da dez geslechten der Juden inne wonten vnd yacht wider die stat vnd wold sy gewynnen. [...] Mit dem synne der weisen tet alexander und gewan die stat. Nu waz dez po'sen yolks noch so vil daz alexander besorgt ir pozzhait und kniet nider wie er doch eyn haiden wrer und pat got von himel daz er daz po'z yolk ungtrewez fieng mit seinem gewalt . daz geschach also daz in get erhort. Do giengen die perig in dem lande ze samen und umb gaben die roten Juden und ward ein ungengi vart von den pergen von der geschicht sprichet ein maister haizzet Josephus der Juden schreiber oder prophet. Daz got erho'rt hat eynen ungelaubhaftigen menschen . und eynn heiden als alexander waz. Waz tuot er dann zuo ent der werlt. Wann daz selb yolk chumt mit irem antichrist auz und martemt die Ieut so tuot er gro'ssers zaichen durch seinen willen. Also tempfet got daz hochfertig volkh mit alexandro dem ku'nig und mit dem rat der weisen maister. Ez ist pillaich daz eyn wider speeniges volkh und hochfertigez ueber hert werd . und u'berweist mit eynem andem. Dar umb liezz got den ku'nich alexander so gewaltig werden daz die po'sen wurden gestraft mit im . als der weis man sprach in dem puoch Job. Qui regnare facit ypocricam propter peccata populorum. Got verhengt daz ein wu'treich reichsent und tuot daz durch der leeut su'ndt daz si werden gestraft und gepessert.

18 Ed. Adalbert Keller (Quedlinburg and Leipzig, 1841; deutschen National-Literatur, 22), 9-10.

= Bibliothek der gesammten

224

APPENDIX A

Translation: [1]

Concerning Alexander in the fifth chapter. Alexander the Great, king of the Greeks, reigned over all Asian lands in the Orient and had mastery of the whole world, as we read in the Greek [5] chronicle and in the books called 'The Maccabees' and he fought with the Red Jews who are called the ten tribes whom king Salmanasar took captive many years ago, and placed them in the Caspian Mountains. After six years it came to pass that the aforementioned king came before the [10] city where the tribes of the Jews lived and besieged the city and desired to take it. [Alexander conquers the basilisk on the walls with a great mirror.] Alexander followed the advice of the wise men and conquered the city. Now there were still so many of the wicked people that Alexander was concerned about their wickedness and kneeled down, even though he was a pagan, [15] and begged God in heaven to take the wicked faithless people into his power. This happened in such a way that they [incomprehensible]. Then the mountains in that land came together and surrounded the Red Jews and the path out of the mountains became impassable. A master called [20] Josephus, the scribe or prophet of the Jews, says concerning this story: God heard an unbeliever and a heathen such as Alexander. What then will he do at the end of the world, when this same people breaks out with their Antichrist and martyrs the people [Christians], he will do great signs. Thus God humbled this arrogant [25] people by means of Alexander the king and the advice of the wise men. It is fitting that a rebellious and arrogant people be oppressed and be sujected to another. For this reason, God allowed king Alexander to become so [30] powerful that the wicked were punished by him, as the wise man says in the book of Job: Qui regnare facit ypocricam propter peccata populorum. God lets a tyrant rule on account of the people's sins, and does this so that they may be punished and corrected.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

225

10. Gerhard Sprenger's mid-fifteenth-century compilation of fourteenth-century Zurich Jahrbiicher:" 1

Man prant die juden in allen landen von des grozen todes wegen. Anno domini MCCCxljx do gieng der groz mortlich liumd uz von den juden, daz si alliu wazzer, diu man vergiften mocht, ez weerint [F01. 31 a.] brunnen oder bach, vergift heetint. Diu selbe gift des ersten von den rotten juden kam, und was vermeret, als man sait, mit unken, und was als unrain, swelichez mensche mit der gift verseret ward, daz lept nit lenger denne an den dritten tag, und kam darzuo daz kain priester zuo den siechen liuten gaun wolte, und floch menniglich von den siechen, wann daz man in etlichen stetten knecht kostlich gewinnen muost, die die Hut zuo kilchen truegent, so si erst gesturben, und ze hand begriiebent. Diser siechtag was als giftig, swenne ain gesund mensche dem siechen in die neechi kam, daz ez autem oder tunst von dem siechen angieng, oder sin gewand beruorte, daz muoste sterben. Und gieng von aim an daz ander, also daz ganze dorfer, gazzen und hiuser oede stuondent, und was der groest tod und daz ungehortost sterben in allen landen, daz man von anvang der welt uf ain zit allenthalben je vemam. Und huob zuo dem ersten an ennet dem mer, dar nach kam ez in welschiu land, dar nach in alliu tiutschen land. Also wurdent die juden in allen landen verbrant, bi nach aIle juden, die gewachsent warent; viI kind wurdent getouft und behalten, Also wurdent die juden verderpt von ir grozen ungehorten mordes wegen, und nit mit unredlicher sache. Des selben jars wurdent aIle juden im Elsauz verbrant im Jenner, und ze Zurich umbe Sant Mathis tag ouch des selben jars, als da vor staut.

19 Die beiden iiltesten deutschen Jahrbucher der Stadt Zurich, ed. Ludwig Ettmuller (Zurich, 1844; =Mittheilungen der Antiquarischen Gesellschaft in ZUrich, II), 35-96. The first part of the first Jahrbuch was written by an anonymous who breaks off his narrative with the year 1336. It is continued to the year 1446 by the compiler GerhardSprenger of Constance, who was a canon at Embrach at the time of the Council of Constance (1414-1418). This entry, for the year 1349, is found on pages 71 and 72. The manuscripts used by Ettmuller, from the Burgerbibliothek at Zurich, date from the fifteenth century and are writtenon paper.

226

APPENDIX A

Translation:

[I]

The Jews were burnt in all countries on account of the Great Death

In the year of our Lord 1349 the great murderous rumour went out concerning the Jews that they had poisoned all [5] the waters that could be poisoned, whether springs or streams. This same poison first came from the Red Jews, and it was strengthened." they say, with serpents [their venom]," and was so foul and devilish," that any person touched by this poison could live no longer than three [10] days. In addition, no priest wanted to go to the sick people, and many fled from the sick, such that in many cities it was very expensive to hire serving-men who would carry people to the church[yard] as soon as they had died and bury them right away. This sickness was so [15] poisonous that when a healthy person came close enough to a sick one to be touched by the breath or miasma of that sick person, or touched his garment, he was sure to die. And it went from one [person] to the next, in such a way that entire villages, streets and houses stood [20] empty and waste, and it was the greatest death and the most unheard-of dying in all countries that was ever reported from the beginning of the world until the present day. And it started out at the end of the sea [the Mediterranean?], then it came to the Romance countries, and then to all the German lands. Thus, the Jews were burnt in all countries, nearly all the adult [25] Jews; many children were baptized and adopted. Therefore the Jews were smashed because of the great murder they had committed, and not without just cause. In the same

20 vermeren can be understood in the sense of meren, which in the early modem High German dialects meant abstimmen, to adjust, to suit: Alfred Gotze, Fruhneuhochdeutsches Glossar (Berlin, 19677/1912), 158; or Middle German to mix (Idem). In middle High German meren meant to augment, increase, heighten: Matthias Lexer, Mittelhochdeutsches Taschenwonerbucb (Stuttgart, 1983 37) , 138. 21 Unken are serpents or basilisks. 22 Concerning the use of unrain in the Gottweiger Trojanerkrieg, cf. the discussion in chapter three.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

[30]

year all the Jews of Alsace were burnt, in January, and at Zurich around St. Matthew's Day in the same year as noted above.

227

228

APPENDIX A

11.

From the "Chronik des Burkhard Zink (1368-1468)":23 "...der [Dauphin Louis] was nun kommen biB gen Mumpelgarten wol mit 20000 mannen, unter den waren, als man sagt, bei 500 rott juden; auch waren darbei graff von Anniack wol mit 1000 mannen. man sagt, daB die groBen juden und auch die Anniacken die allerbosten leut und auch die unbarmhertzigsten leut waren, die auf erden mugen sein..."

Translation: [Louis, later Louis XI] had arrived at Mompelgard [Montbeliard] with 20,000 men, among whom were, they say, about 500 red Jews; the Count of Annagnac was also there with 1,000 men. They say that the big Jews and the Annagnacs are the most evil people on earth and the cruelest people that ever might live on earth.

[1]

[5]

A footnote after "1000 mannen" reads: "Am 19. Aug. 1444 zog der Dauphin in Mompelgard ein [...]. Nach andem Nachrichten war die Schar der Soldner weit groBer als Zink angiebt. [...] Das "Lied oder Cantilen von den Annen Jecken" in der Chronik des Matemus Berler S. 62 wirft dem Delphin vor: "Du hast die juden in dinner hutt, DeB soltu dich nun schammen. (You protect the JewsNou ought to be ashamed of yourself)."

23 In: Die Chroniken der deutschen Stadte vom 14. bis ins 16. Jahrhundert, V (Leipzig, 1866; Die Chroniken der schwabischen Stadte: Augsburg, II), 174.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

12.

229

a) From the chiroxylographic print of Der Antichrist und die fiatfzehn Zeichen (c. 1450):24

fo1. 6\ b 1 Der Endkrist sendet aus sein poten zu predigen und zu verkunden aller werld das er warer got messias auff ertreich kumen sey. das wirt aller werld kund gethan. fo1. 'l', b Aber ein ander pot predigt der kunigin von amason vnd 5 den Roten Juden. dy der gros kunig allexander in den ge= pirgen Caspie beslossen het. dy kumen aus zu des end= kristes zeyten als sanctus Jeronimus schreibet. fo1. T', a Einer des endkrists poten predigt aber der kristenhait das der war got messias auff erden komen se" vnd also ist 10 sein zukunfft verkundet aller kristenhait allen Juden und hayden. fo1. T', b NU hebt sich an der zuczug von aller werld vnd von allen kungen zu dem endkrist dy an in glauben wellen des ersten brechen dy Roten Juden aus und tun der werld gros not 15 und sy haissen gog vnd magog und ir zehen gescheht." und zewcht dy kungin von Amason auch zu dem endkrist. b) The first typographical edition of the popular Antichrist book (Strasbourg, 1480):26

fo1. 1 [1] Hye hebt sich an von dem Enndkrist genomen und geczogen usz viI buchern. wie und von wem er gebom soll

24 Faksimile-Ausgabe deseinzigerhaltenen chiroxylographischen Blockbuches, ed. H. Th. Musper, 2 vols. (Munich, 1970). 2S A scribal error for "geschleht" (Geschlecht, tribe). 26 Der Antichrist. Faksimile der ersten typographischen Ausgabe (Hamburg, 1979). The text has been renderedin modem Germanby Karin Boveland in the companion volume, Der Antichrist undDieFunfzehn Zeichen vordemJungsten Gericht. Kommentarband zum Faksimile der ersten typographischen Ausgabe eines unbekannten Strasburger Druckers, um 1480 (Hamburg, 1979), 7-13.

230

APPENDIX A

werden. Der erst anhab ist wie jacob der [5] erst patriarch als er sterben sollt / Sin zwolf sun fur sich beruffte und in sinen segen wolt geben do sagt er sunderlich dem das im kunftig wer. Do er kam an sin dun der hiesz dan / do sprach er diB wort; Dan richt sin volck [10] als ander geschlecht von Jerusalem. Dan werde coluber an dem weg / Cerestes in dem pfat bissen die rosz hinden / das syn uffsiczer hinder sich fallend. Dise wort sint bediten in dem buch das do heisset Compendium Theologie / und spricht also: billich glichet man den Endkrist der slangen die do heisset cerestes / wan die slang ist [15] solcher natur das sy wartet ritten der lut und hat vier homer als widers homer. Und mit einem hom fellet er und leczt das rosz und die lutte und mit den andem homer tut er andem dingen ouch schaden das alles gar lang zU schriben wer. Ouch glechet man billich den Enndkrist der slangen coluber wan die ist gem und von [20] art an den schatten. Des Endkristes tun und lassen ist ouch alwegen uff die vinstemis / und uff die unworheit gericht. und als die slang cerestes mit iren vier homer schedlich ist. Also ist der Enndkrist schedlich uff vier weg und verheist und verfurt ouch die lut in virerley wisz. Item mit guter gelerter red die er und sin botten kun- [25]nen. Item mit vil grossen zeichen. Item mit gob und mit grossem gut, Item zum virden mal mit grosser marter dyer den lutten an ddt die an in nit wollen glouben. Do von stet geschriben in dem ewangelio mathei / Solch iamer und not wiirt in der zyt mer den vor ny gewesen noch geschehen ist Es were dan das die tag ge- [30]kurczt wurden Es wurden nit aIle menschen behalten Das geschicht don von gottes usserwelten wegen. fo1. 2 [1] Hie sitzet des Enndkrists vatter und wirbet umb synn lipliche dochter in iippickeit / die ime als denn gefo'lgigk wirt / und wirt des enndkrists swannger. fo1. 3, a

[1] Jacob sag seinem sun. Dan / Was im kiinftig wurde. mit

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

disen worten also. Dan wirt sein volck richten / als ander geschlecht von ierusalem. Dan wirt coluber an dem weg. Cerestes in dem pfadt. Als da zu nechst vor geschriben ist. und uf die wort sprach er. her [5] ich byt dich heiles. fo1. 3, b [1] Hye wirt der Enndkrist enpfangen in muter leib durch die kraft des teufls der in furet / und erfullet alles ubels und aller poshait / Und ain vater beschlaft sein tochter. Und der selb ist des Enndkrist vater. fo1. 4, a [ 1] Der Enndkrist wirt gebom in einer stat genant grosz babilonie Und er wurt aller untugent und bosheit vol. Wenn der tufel rut alles sin vermugen dar zu, Und das weyst das buch / das da heist Compendium Theologie. in dem sibenden Capite1. fo1. 4, b [1] Hye wurt der Enndkrist sich under stan der unkeusch und unordenlicher lieb der frowen / und das geschicht in der stat Bethsayda. Also sagt ouch Compendium. Und unser herr flucht der selben stat / in dem ewangelio / Do er spricht wee dir Bethsayda. fo1. 5, a

[ 1] Czu ierusalem lot sich der Ennkrist beschniden / noch der alten ee. und er spricht zU den juden. Er sey messias der in verheissen sy. Des sy alslang gewartet haben. Und das stot ouch in Compendio. Und so er sich der gotheit an nymbt / so scheitet sich der [5] gut engel von im. Und das seit die gloss Appocalipsis. fo1. 5, b [1] Hye hebent die juden den Tempel Salomonis zU ierusalem wider an zu buen. Der vor zyten czersto'rt wart / von den romischen keisem Tyto und Vespasiano. Und die juden spree hen / ir got sy kumen. Das stet in Compendia. In dem achten buch des siben- [5]den capitels.

231

232

APPENDIX A

fo1. 6, a [1] Der Enndkrist hat by im meister die in lerent gold machen und ander zoberey und besz list. Und das geschicht in der stat Corosaym. Und das stet ouch geschriben in Compendio Theologie. Und unser herr flucht der selben stat ouch in dem ewangelio / Do [5] er spricht wee dir Corosaym. fo1. 6, b [1] Hye get der Enndkrist von Capharnaym / gen ierusalem. Und do von stet geschriben in dem buch Compendio Theologie . Und unser herr flucht der selben stat ouch in dem ewangelio / und spricht also we dir Caphar[5]naym. fo1. 7, a [1] zwischen des Enndkrist heimlicher zukunft. Und siner offenlichen offenbarung so kument Helias und Enoch usz dem paradys und sind tru jor wider den Enndkrist predigen. Das stet ouch gesehriben in Compendio Theologie. in dem sibenden buch, in [5] dem eilften capite1. fo1. 7, b [1] Hye predigt der prophet Helias wider den Enndkrist. Der heiligen kristenheit. Und er ist gekleidet mit sack tuch / zu einem zeichen grosz dyemutigkeit. Und das seit das buch der tugent.

fo1. 8, a [1] Hye predigt der ander prophet Enoch der kristenheit. Und ist [sic] die warnen vor des Enndkrist posheit. Und er ist ouch gekleidet mit sacktuch. Das stet ouch geschriben in dem buch der tugend. fo1. 8, b [1] Der Enndkrist zersto'rt die gesacz als ver er mag. Wen er wirt wonen an den stetten do unser herr gewont hat. Und das stet ouch geschriben in Compendio Theologie. in dem sibenden buch an dem achtzehenden Capitel.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

100

105

110

fo1. 9, a [1] Hye vahet der Enndkrist an ein nuwe lere zii predigen / und ein nuws gesaczt. Und das ist die erst wys / da mit er die welt betrugt / mit guter red die er kan. Und das sagt ouch das vorgenant Compendium in dem sibenden capite1. fo1. 9, b [1] Hye vahet an der Enndkrist die ander wys / da mit er die welt verfurt, Das ist mit grossen zeichen. Er erweckt die windt. Und heist sich das mer ufheben / und wider nider lossen. das sagt ouch das buch Compendium in dem sibenden buch in dem nunten ca- [5]pite1. Und ouch die gloss Appocalipsis. fo1. 10, a [ 1] Der Enndkrist heist die turren bourn pluen / und bald wider dorren. Und enndert er des luffcz natur. Das stat ouch geschriben im Compendio Theologie. fo1. 10, b [ 1] Der Enndkrist tilt hie aber zeichen. Er heist einen risen us einem ey schliffen. Und ein burck an einem faden hangen. Und einen hirczen us einem stein springen.

115

120

fo1. 11, a [ 1] Der Enndkrist heysset die juden bezeichen an die stirn. und uff die rechten hand / zu einem zeichen das sy an in glouben. das stet geschriben in Appocalipsi johannis in Compendio septimo. fo1. 11, b [1] Dre [sic] Enndkrist sentet usz sinen boten zu predigen und zii verkunden aller welt das er worer got und messias uff erden kumen sy. Und das wiirt aller welt kundt geton. fo1. 12, a [1] Hye predigt einer des Enndkrist pot dem kunig von Egypten und allem sinem lannd. Ais das geschriben stet

233

234

125

130

APPENDIX A

in der glosz uber danielem das er des ersten under sich bringet dise noch geschriben dry kung. fo1. 12, b [ 1] Ein ander des Endkrist pot predigt dem kung von libie und den sinen. Von sinem got messias. das er an in gloub. Wan er als der wor messias und als worer got uff erden kumen sy. fo1. 13, a [1] Aber ein ander des Endkrist pot. predigt dem kunig von moren land. wie der wor messias und got uff erden kumen sy. Und das er genczlich an in glouben solIe.

135

fo1. 13, b [1] Aber ein ander des Enndkrist pot predigt der kunigin von Amason / und den roten juden. die der groB allexander in den gebyrgen Caspie beschlossen het. Und die selben juden kumen usz zU des Enndkrist zyten / als sanctus Jeronimus beschribt.

140

fo1. 14, a [1] Aber einer des Enndkriscz pot predigt der Cristenheit. Wie der wor got und messias uf erdt kumen sey. vnd also ist sin zukunft verkindet aller Cristenheit. ouch allen Juden. und heyden.

145

fo1. 14, b [1] Nun hebt sich an der zuczug von aller welt. Und von allen kunigen zuo dem Enndkrist / die an in glouben wellen. Des ersten prechen die roten juden usz. und tuond der welt gross not. vnd die selben Juden heissen gog. vnd magog. und ir zehen geschlecht. [5] Und die kunigin von Amason zucht oueh zU dem Enndkrist.

150

fo1. 15, a [1] Der kunig von Egypten. Der kunig von Libie. Und der kunig von moren land kumen mit grossem volek zU dem Enndkrist als in dan von im verkundet und gepredig ist.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

155

fo1. 15, b [1] Der Enndkrist gibt gold und silber allen den die an in glouben und das ist der drit weg. do durch er vil volcksz an sich bringet. Das stet ouch geschriben in Compendio Theologie. fo1. 16, a [1] Der Enndkrist ttlt aber zeichen und zoubry. und heist ein SuI red und enwurt geben. alles des man sy fragt. und rut das durch die kunst Ars magica. das stet ouch in Compendio Theologie In appocalipsi Septimo.

160

165

170

175

fo1. 16, b [1] Der kunig von Egypten. Und der kunig von Moren lannd. und alle die / die in iren landen sin. die werden bezeichent durch heissen des Enndkrist an der stimen und uff der rechten hand. fo1. 17, a [1] Der kunig von Libie wil nit willig sin an den Enndkrist zU gelouben. Er heisz im den sin vater und muter uff sten von dem tod. und das rut der Enndkrist. und das ist ein stuck der vierden wysz. do mit er die welt verkert. das ist mit grossen zeichen. Und das stet [5] in Compendio Theologie libro septimo. Capitulo nono. fol, 17, b [1] Als der kunig von Libie und sin volck geloubig wart. Hiesz der Enndkrist den kunig. und alles sin volck bezeichen an die stiren und uff die rechten hand.

fo1. 18, a [1] Des Enndkrist boten bringen zU irem herren allerley lut. Pfaffen Munich. Frowen. Herren. Ritter und knecht. Buerger. BUren und ander lut. Und alle die / die an in und an sin lerre gelouben wellen. fo1. 18, b [1] Hye bringt man gefangen fur den Enndkrist. alle die / die an in nit gelouben wellen.

235

236

APPENDIX A

180

fo1. 19, a [1] Der Enndkrist heisset alle die martem die nit an in geluben wellen mit vil fro'mbder marter. die vor nie mer gesehen sint. Und das ist die funft wisz syner verkerung Do von stet ouch geschriben in compendio.

185

fo1. 19, b [1] Do verbergen sich die lut von forcht wegen der marter. aber der hunger tribt sy wider herfiir. so gibt man in nichcz czu kouffen. sy sygen den gezeichent mit des. Enndkrist zeichen. Und alsz denne niget ein bruder den andren. und ein schwester die andere Das [5] seit das ewangilium.

190

fo1. 20, a [ 1] Hie syzet der Ennkrist [sic] in siner 0 "bristen maiestet. Und erho'cht sich uber al go'tter, und uber alles das. das got zU geho'rt. Und er schilt got. Das stet geschriben in Compendio und in Appocalipsis.

195

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205

fo1. 20, b [1] Der. Enndkrist heisset die heiligen. Propheten. Helyam und Enoch zU iherusalem zU tod schlahen. und do selbs ligen sy vierd halben tag unbegraben. Das sy niemant getar begraben. Das stet In appocalipsis. fo1. 21, a [1] Die lerer werden denn unwert. und bredigt keiner mer. Damach werden denn die heiligen propheten / durch die engel gottes von dem tod erwecket. Helyas undo Enoch. Und das erho'ren denn die / die sy zU tod geschlagen haben. In Compendio Theologie. fo1. 21, b [1] Der Enndkrist vellt nider alsz ob er tod sy. und schlofft durch zouber list. Also das all fursten, und herren und menigklich meint er sy tod. und heben denn an zU klagen und zU schryen umb iren herren. fo1. 22, a

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

[ 1] Der Enndkrist erstet an dem dritten tag. Und spricht zU den fursten und herren. und zU allem anderm volck. Secht das ich worer got und mensch byn. Und alsdann so knuwen sy fur in nider und betten in an.

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fol. 22, b [ 1] Der Endkrist macht durch die krafft des tu'fels und durch zouberig das feur von hyrnel vellet uff syn junger. des uberheben sy sich denn und sprechen sy syn besser dann die junger unsers herren cristi ihesu die den heiligen geist enpfiengen. fol. 23 [ 1] Der Enndkrist berufft all fursten herren. Christen heiden. Juden und all ander die an in geloben. und heist die kumen zU dem berg Oliveti. und spricht er welle uff gen hymel faren. fol. 24 [1] Der Enndkrist heist sich die tufel uff furen, So schlecht in unser herr mit dem geist sins mundes. Und spricht die glosz uber Appocalipsis an dem xiii capitel. Michael schlach in zU tod. Wan ich wil des unrechten nit lenger vertragen. In compendio theologie. fol. 25 [1] Dar nach so furen die tufel den Enndkrist in die hell. Wann syn erster anfang ist von des tufelsz rod und ynplosung. fol. 26 [1] So der Enndkrist erschlagen wirt. So sprechen sin diener sy haben weder got noch herren. und leben den suntlich und noch lust des leibs doch werden in verlihen xxv tag. Ob sy wellen rowe enpfahen Das stet ouch geschriben in Compendio theologie. fol. 27 [1] So der Enndkrist syn leben in aller bosheit vollendet und ein bo'sz end genomen hat So kumen denn aber durch

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die verhencknusz gottes. Die heiligen propheten Helyas und Enoch. und predigen cristenlichen [5] geluoben [!] in den landen dorynn der. Enndkrist obgelegen ist. und bekeren fiirsten und herren und aIle mencklih das sy all cristen werden Und wirt denn nit mer denn ein geluob. Alsz die geschrifft inhelt. Erit unus pastor et unum ovile. Und ist denn niemansz sicher / wenn der jungstag kunt [sic]. Wenn man fo'rchtet in als [10] vast. Das der buman sins pfluges sins vieches / und syner kleider uff dem felld vergisst und heim loufft. und fo'rcht in begriff der Jungstag uff dem vellde. Und die geschrifft seyt. Das unser here die tag darnach kurcze von siner userwelten wegen. Wenn sy villicht von ubriger not und forcht wegen widerumb in ein bo'sen unge- [15]louben vallen mo'chten in Compendio Theologie.

Translation of the Antichrist book: [1]

[5]

[ 10]

[ 15]

[ 1] Here begins the story of the Antichrist, taken and drawn from many books, how and when he will be born. Our first concern is what Jacob, the [5] first patriarch, did when he was about to die. He called together his twelve sons to give them his blessing, and told each one in particular what the future held for him. When he came to his son called Dan, he said these words: "Dan shall judge his people [10] as one of the tribes of Israel. Let Dan be a viper on the road, a homed adder in the path, that bites the horse's fetlock, so that the rider tumbles backward.?" These words are interpreted in the book called the Compendium of Theology, as follows: it is fitting to compare the Antichrist to the snake called cerastes (adder), for it is [15] the nature of this serpent to lie in wait for travellers on horseback. It has four horns like the horns of a ram. With one of these horns it attacks the horse and human beings, and with the others it causes damage to other things, all of which would take too long to describe. It is also fitting to compare the Antichrist to the snake called coluber, for Genesis49,16-17.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

[20]

[25]

[30]

[35]

[40]

[45]

it prefers, according to its [20] nature, to spend time in shaded places. The activities of the Antichrist are also constantly directed toward darkness and untruth. And just as the snake cerastes, with its four horns, is dangerous, so the Antichrist presents a fourfold danger making promises and seducing people in four ways: first, [25] with well-spoken and learned words, in which he and his messengers excel; second, with many marvelous signs and portents; third, with gifts and great riches; fourth, with horrible tortures which he inflicts on people who refuse to believe in him. The Gopsel of Matthew says, [30] concerning this time: "It will be a time of great distress; there has never been such a time from the beginning of the world until now, and will never be again. If that time of troubles were not cut short, no living thing could survive; but for the sake of God's chosen it will be cut short.'?" [fol. 2; 1] Here sits the father of the Antichrist, courting his own daughter in fleshly lust. She does what he wants and becomes pregnant with the Antichrist. [fol. 3,a; 1] Jacob tells his son Dan what the future will bring, with these words: Dan shall judge his people as one of the tribes of Israel. Let Dan be a coluber on the road, a cerastes in the path. As has already been noted. And after these words he said "For thy salvation [5] I wait in hope, 0 Lord.,,29 [fol. 3,b; 1] Here the Antichrist is conceived in his mother's womb by the power of the Devil who leads him and fills him with all evil and all wickedness. A father sleeps with his daughter; he is the the father of the Antichrist. [fol. 4,a; 1] The Antichrist will be born in a city

28 29

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Matthew 24,21-22. Genesis 49,18.

240

[50]

[55]

[60]

[65]

[70]

[75]

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called 'Great Babylon', and he will be full of all vices and wickedness, for the Devil uses his entire might for the task. And this is shown by the book that is called the Compendium of Theology, in the seventh chapter. [fo1. 4,b; 1] Here the Antichrist devotes his attention to unchaste and promiscuous coupling with women, in the city of Bethsaida. Thus says the Compendium as well. And our Lord curses that city in the Gospel, when he says "woe to you, Bethsaida". 30 [fo1. 5,a; 1] In Jerusalem the Antichrist has himself circumcised according to the old law, and says to the Jews that he is the Messiah promised to them, for whom they have waited for so long. And this is also in the Compendium. And when he dares to claim to be God, his [5] good angel leaves him, as the Gloss on the Apocalypse says. [fo1. 5,b; 1] Here the Jews begin to rebuild the Temple of Solomon at Jerusalem, which was destroyed many ages ago by the Roman emperors Titus and Vespasian. And the Jews will say that their God has come. This is in the Compendium, in the eighth book of the seventh [5] chapter. [fo1. 6,a; 1] The Antichrist has in his following masters who teach him how to make gold and to perform other sorceries and evil craft. And this happens in the city of Chorazin. And this is also written in the Compendium of Theology. And our Lord curses the same city in the Gospel, when [5] he says "Woe to you, Chorazin.''" [fo1. 6,b; 1] Here the Antichrist goes down from Capemaum toward Jerusalem. The Compendium of Theology also has something to say about this. And the Lord also curses this same city in the Gospel, saying "Woe to you,

Luke 10,13.

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241

[5] Capemaum"." [80]

[85]

[fo1. 7,a; 1] Between the secret advent of the Antichrist and his public appearance, Elijah and Enoch come out of Paradise to preach against the Antichrist for three years. This is also written in the Compendium of Theology, in the seventh book, in [5] the eleventh chapter. [fo1. 7,b; 1] Here the prophet Elijah preaches to holy Christendom against the Antichrist. And he is clothes in sack-cloth. This is written in the Book of Virtue.

[90]

[95]

[fo1. 8,a; 1] Here the other prophet, Enoch, is preaching to Christendom, [and is; misprint] to warn them of the Antichrist's wickedness. And he is also clothed in sackcloth. This is also written in the Book of Virtue. [fo1. 8,b; 1] The Antichrist destroys the Law so far as he is able, in order to take the place that our Lord occupied. And this is written in the Compendium of Theology, in the seventh book, in the eighteenth chapter.

[fo1. 9,a; 1] Here the Antichrist begins to preach a new doctrine and a new law. And this is the first way in [100] which he deceives the world with well-chosen words, as he is able to do. And the aforementioned Compendium says this in the seventh chapter. [fo1. 9,b; 1] Here the Antichrist begins to practice the second means by which he deceives the world, that is with [105] marvelous signs and portents. He stirs up the winds, and orders the sea to rise up and go down again. The book called the Compendium also says this in the seventh book, in the ninth [5] chapter, as well as the Gloss of the Apocalypse.

32 Luke 10,15: "And as for youCapemaum, willyoube exaltedto the skies? No, brought down to the depths!"

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[fo1. 10,a; 1] The Antichrist makes barren trees bloom, [110] and dry out again quickly, and he changes the nature of the air. This is also written in the Compendium of Theology. [fo1. 10,b; 1] Here the Antichrist works more signs. He causes a giant to hatch from an egg, and a fortress to hang from a thread, and a hart to leap out of a stone. [115] [fo1. II,a; 1] The Antichrist has the Jews marked on the forehead and the right hand, as a sign that they believe in him. This is written in the Apocalypse of John in the seventh book of the Compendium. [fo1. II,b; 1] The Antichrist sends out his emissaries [120] to preach and to announce to the entire world that he, the true God and Messiah, has come to earth. This is announced to the whole world. [fo1. 12,a; 1] Here an apostle of the Antichrist preaches to the king of Egypt and all of his land, as it is [125] written in the Gloss on Daniel, to bring (him and) the three kings described in the following passages under his power as his first vassals. [fo1. 12,b; 1] Another ambassador of the Antichrist preaches to the king of Libya and his people concerning his God, the Messiah, to convert the king to faith in the Antichrist, because he has come as the true Messiah and [130] true God on earth. [fo1. 13,a; 1] But another of the Antichrist's apostles preaches to the king of the land of the Moors that the true Messiah and God has come to earth, and that he should believe in him without reservation. [fo1. 13,b; 1] And another emissary (of the Antichrist) [135] preaches to the Queen of the Amazons and to the Red Jews whom king Alexander enclosed in the Caspian Mountains. These same Jews will come out at the time of the

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243

Antichrist, as St. Jerome writes. [fo1. 14,a; 1] And one of the Antichrist's emissaries [140] preaches to Christendom that the true God and Messiah has come to earth, and thus his arrival is announced to all of Christendom, all the Jews and the heathen. [fo1. 14,b; 1] Now begins an ingathering from all over the world and of all the kings who decide to believe in [145] him. First of all the Red Jews break out and fiercely attack the whole world, and these Jews are called Gog and Magog and their ten tribes. And the Queen of the Amazons also joins the Antichrist. [fo1. 15,a; 1] The king of Egypt, the king of Libya and [150] the king of the land of the Moors come with a great following to the Antichrist, in accordance with what they have heard concerning him in sermons and preaching. [fo1. 15,b; 1] The Antichrist distributes gold and silver to all who believe in him. This is the third means by which he attracts many people to his side. This is also [155] written in the Compendium of Theology. [fo1. 16,a; 1] The Antichrist also works signs and sorcery. He makes a column answer any question put to it, which he does through the magical arts. This is also written in the Compedium of Theology in the section on Revelation 7. [160] [fo1. 16,b; 1] The king of Egypt, the king of the land of the Moors and all their subjects are marked by order of the Antichrist on the forehead and on the right hand." [fo1. 17,a; 1] The king of Libya is not willing to [165] believe in the Antichrist unless he makes his father and

33 A reference to Rev. 13,16-17; Rev. 7,3-4 speaks of the seal placed on foreheads of God's servants.

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mother rise from the dead. And the Antichrist does so. This is an example of the fourth means by which he subverts the order of the world, that is, with marvelous signs. And this is in [5] the Compendium of Theology, book seven, chapter nine. [170] [fo1. 17,b; 1] After the king of Libya and his people put their faith in the Antichrist, he has the king and all his people marked on the forehead and on the right hand. [fo1. 18,a; 1] The Antichrist's messengers bring all manner of people to their master: priests, monks, ladies, [175] lords, knights and varlets, burghers and peasants, and other people, as well as all those who choose to believe in him and his teachings. [fo1. 18,b; 1] Here all those who do not want to believe in the Antichrist are brought in chains before him. [fol. 19,a; 1] The Antichrist orders the martyrdom of all [180] those who will not believe in him with many outlandish tortures never seen before or ever again after. And this is the fifth means by which he works his perversion of the world. This is also described in the Compendium. [fol. 19,b; 1] Then these people hide for fear of a hideous death, but hunger drives them forth again. They [185] are not allowed to buy anything unless they are marked with the sign of the Antichrist. At this time, brother accuses brother and sister accuses sister. Thus [5] says the Gospel. [fo1. 20,a; 1] Here the Antichrist sits in his highest [190] majesty, and raises himself up above all other gods, and above everything that belongs to God. And he blasphemes against God. This is written in the Compendium and in Revelation. [fo1. 20,b; 1] The Antichrist orders the saintly prophets Elijah and Enoch to be murdered at Jerusalem. And there

[195] they lay unburied for three-and-a-half days, as no-one

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

dares to bury them. This is in Revelation. [fo1. 21,a; 1] The teachers lose all esteem, and none of them preaches any more. Then the saintly prophets, Elijah and Enoch are resuscitated by angels of God. And this is [200] made known to those who murdered them. [This is] in the Compendium of Theology. [fo1. 21,b; 1] The Antichrist falls down as if he were dead, and sleeps by magical means, so that all princes and lords and everyone else thinks he is dead. Then they [205] begin to lament and scream over their lord. [fo1. 22,a; 1] On the third day, the Antichrist awakens and says to the princes and lords, and to all the rest of the people: See now that I am the true God and a human being!" And they kneel down right away and worship him. [210] [fo1. 22,b; 1] The Antichrist uses magic and the power of the Devil to make fire to fall from heaven on his disciples. This causes them to brag that they are better than the disciples of our Lord Jesus Christ, who received the [inspiration of] the Holy Spirit. [215] [fo1. 23; 1] The Antichrist call together all princes, lords, Christians and heathens, Jews and all others who believe in him, and orders them to make their way to the Mount of Olives, saying he plans to ascend to heaven. [fo1. 24; 1] The Antichrist orders the devils to carry [220] him aloft. And our Lord blasts him with the Spirit of His mouth. The Gloss to Revelation 13 says 'Michael, kill him, for I will tolerate injustice no longer'. Thus says the Compendium of Theology. [fo1. 25; 1] Thereupon the devils take the Antichrist off [225] to Hell, for he was created by the Devil' s counsel and inspiration. [fo1. 26; 1] After the Antichrist is destroyed, his

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disciples say that they have neither God nor lord, and live sinfully according to the lusts of their flesh. But [230] they are given twenty-five days in case they might yet regret their sins. This is also written in the Compendium of Theology. [fo1. 27; 1] After the Antichrist has ended his life in utter wickedness and found a bad end, God sends the [235] prophets Elijah and Enoch to preach the Christian [5] faith in all the lands that had submitted to the Antichrist, and they convert princes and lords and everyone else, so that they all become Christians, and there is only one faith in all the world, as Scripture says: "There will be one shepherd and one [240] flock". And then no-one knows for certain when Judgment Day will come, for it is feared to be so [10] close that the peasant leaves his plough, his livestock and his clothes in the field and runs home for fear that Judgment Day will overtake him in the fields. And Scripture says [245] that our Lord will shorten the days that follow for the sake of his chosen ones, for they might otherwise fall back into wicked [15] disbelief on account of excessive misery and terror, as the Compendium of Theology says.

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247

13. Victor von Carben, Judenbuchlein:" fo1. D iiiiv 4

... Fragstu einen Juden er sey jung oder alt / uff wen verlaBt ir euch Juden / das ir so hart und trutzig seind / dieweil ir doch secht das ewer Kiiniglich gewalt mit alIer seligkeyt vergangen ist / auch in alIer welt keyn a'rmer und verlaBner volck dann ir seidt / antworten sye und sprechen / wir hand in anderen landen noch kunig und obersten / so fragstu dann wo unnd in was landen habt ir die / ich bin so in manehen landen geweBt / und hab nye von keyner herrschafft noch gewalt die ir ko'ndt oder mo'gt gehaben geho'rt, Antwurt der Jud. Wir haben noch einen Kunig uff jenseidt Babylonien in dem gebirg Kaspion / welcher noch von dem geschlecht Juda ist / die selben Juden seind die rodten Juden unnd starcken / welcher so viI mehr dann alIe Christen in der gantzen Christenheyt seindt, als vil yetzundt ewer Christen mehr dann unser seindt / als ir dann wol mercken mo'cht / dann von dem xii. geschlecht Israhel nit mehr dann zwey / das seindt die geschlecht Ruben / unnd Gad herauB kommen seindt / von welichen alle dise la'nder erfiilt seindt. Numeri xxxii. Darbey ist wol zu mercken wie groB die menig der x. geschlecht sein muB / die do enthalten werden die uns noch wol ko'nnen helffen / unnd uns

fo1. D v' 1 auB unser gefencknuf erledigen werden. Darauff du wider antwort gibst / ich hab vor gesagt / das ich mein tag weyt geweBt / unnd 34 Juden Buchlein. Hyerinne wurtgelesen, wieHerr Victor vonCarben, welcher eyn Rabi der Juden gewesst ist,zu Christlichem glauben kommen. Printedin 1550(no place of publishing noted) as a reprint of the 1508 Cologne edition. See Panzer, Annallen der alteren deutschen LiteraturI (Nuremberg, 1788/reprint Hildesheim, 1961), 291. I havecited from the 1550edition (Wolfenbuttel S'lri 1.Theol.), book I, ch, 19, fol. D iiii" - D vir.

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APPENDIX A

manchen landtferer gesehen hab / aber nye key= nen geho'rt / der einen von den Juden / darvon du gesaget hast / gesehen hab / und du selbst weyst wissentlich wol / das es erlogen ist / dann man findt es in keyner schrifft / mich verwundert das du dich solcher deiner erdichten Iugen nit schembst / dann wer es war / sye weren lengest kommen und hetten euch erlo'Bt. Der Jud. Ach Heber Herr oder freundt / das sey weyt von uns / das wir solche ding sagen oder erdichten solten / wir haben dise ding kla'rlich in unser schrifft / unnd wann es nit uffrechtig oder war wer / so schrib das der Talmut nit / und uff das jr den ursprung dieser Juden woha'r sye kommen seindt vernemen mo'cht / so solt ir wissen / do uff ein zeit der groB kunig Alexander gar nahe die gantze welt bezwungen het / und als er mit seiner macht zU Jherusalem kam / den Tempel / das heylig volck / ind jren Gotz dienst gesehen / unnd auch das viI bo'ser menschen waren / gemerckt / hett er so grossen zorn / das er sye all die frommen mit den bo'sen wolt erto'dten / doch erbarmet er sich jrer / und Hesse sye mit grossen hauffen auB dem landt treiben / unnd als sye nun all durch das grosse gebirg bey dem wu'tende mo'r gelegen getriben waren / hatt er durch anru'ffung seines

fo1. D VV I Gots. oder vileicht auB verhencknuf unsers Gottes / oder aber durch zaubery das hohe gebirg / dadurch er sie het lassen fu'ren zusammen schliessen / also das die selben Juden zwischen dem 5 wu'tenden mo'r und bergen biB auff heutigen tag / beschlossen sein / und nit erlediget mo'gen werden / auB diser ursach / wir haben in unserm Talmut / das solichs gebirg so hoch spitzig und scharpff / auch von Thieren so ungehur sey / daz 10 nyemandt dariiber zU kommen muglich ist. Auch das mo'hr das inn unser sprach genant

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

wiirdt Sambation / und in teutsch das wu'tend mo'r / uff der anderen seiten so sehr wu'te unnd tobe / unnd nymmer mehr raste / das auch nyemandt daruber mo'ge schiffen / alleyn am freytag nach mittag zu sechs uhren / zwischen diser zeit so steht es still / und wu'tet nit / unnd man mochte wol daruber faren in diser zeit / so feiren wir den Sambstag / unnd der freytag wer uns und jn zukurz uber zufaren, Anders die rodten Juden weren la'ngst kommen und hetten uns erlo'Bt, ~ Der Christ. 0 du unsa"liger Jude schembestudich deiner offenbaren Iugen nit / daz du sagest die rodten Juden do'rffen des freytags oder sambstags nit ha'r und jr hinuber das wu'tend mo'r faren / wie viI Juden seindt seidt der zeit ha'r von allen landen zti Jherusalem gefaren / die manig mal widerwertigs windes halben jar unnd tag mu'ssen

fo1. D vir 1 uff dem mo'r faren / unnd jren Sabath mu'ssen brechen / ist es den selben keyn schandt oder sund / noch viI weniger wer es auch schandt daz sye die rodten Juden einen Sabath brechen / 5 und heruber ka'rnend euch zti erlo'sen / und das gelobt landt wider besessen. Es ist als narrenwerck was du sagst / unnd wider alle redlichkeyt.

Translation: [fo1. D iiiiV ] [4] If you ask a Jew, young or old, 'In whom do you place your trust, you Jews, that you are so stubborn and arrogant, even though you see very well that your kingship and temple [power and salvation] are long past, given that there is no poorer and more God-forsaken people in [10] the whole world than you?' They answer and say: 'We

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[15]

[20]

[25]

[30]

APPENDIX A

still have a king and leaders in another country.' So you ask: 'Where and in which country are they? I have visited many lands and have never heard of any kingdom or jurisdiction that you can or might still claim.' The Jew's answer: 'We still have a king the other side of Babylonia, in the Caspian Mountains. He is descended from the tribe of Judah. These same Jews are the Red Jews and strong. There are as many more of them than there are Christians in all of Christendom, as you Christians are now more than US. 35 You can tell this easily, for out of the twelve tribes of Israel, not more than two, that is the tribe of Reuben and of Gad, have managed to come out, and all these lands" are full of them [!]. Numbers 32. And here it is important to note how immense the host of the Ten Tribes must be, who are enclosed there, who can still help us and who will

[fo1. D v] [1] free us from our imprisonment.' To which you answer: 'I have already said that I have travelled far in my day, and seen many a traveller, but never heard [5] any of them who had seen even one of these Jews of whom you speak, and you yourself know very well that it is all made-up, because it cannot be found in Scripture. I am amazed that you are not ashamed of these whopping [10] lies of yours. For if this were true, they would have come a long time ago and rescued you.' The Jew: 'Oh, dear sir or friend, far be it from us that we should have said or invented such things. We have clear evidence of them

35 The Red Jews are in the same proportion to all of Christendom as Christendom is to exiled Jewry. 36 Meaning the Gentile lands of exile.

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[15]

251

in our Scriptures. And if it were not reliable or true, it would not be in the Talmud. And in order that you may know the origin of these Jews and where they come from, you ought to know that long ago, when the great King Alexander almost conquered the entire world, he approached Jerusalem with his armies, and saw the Temple, the holy people [sc. Israel] and their divine service, and he saw that there were many wicked people among them. He became so angry that he wanted to kill them all, the pious and the wicked. But he had mercy on them and had them driven out of Israel in a great mass. And when they all had been driven between the great mountains that border on the Wild Sea, he invoked his

[20]

[25]

[30]

[fo1. D V V ] [1] god, or perhaps it happened by the providence of our God, or even by magical means, and he made the high mountains, between which he had let the Jews be driven, close in on each other, so that these same Jews were enclosed [5] between the Wild Sea and the mountains until the present day, and cannot be freed, for this reason: we have in our Talmud that these mountains are so high, pointy and sharp and so full of dangerous animals [10] that no-one can possibly cross them." Furthermore, the sea that is called Sambation in our language and in German the Wild Sea rages so wildly on the other side-and never rests--that no-one [15] can cross it [by ship] except from Friday at six o'clock in the afternoon until Saturday at six o'clock in the afternoon. Between these times it is still, and does not rage, and one might well traverse it at this time, but [20] we celebrate on Saturday, and Friday alone

This reference has eluded me. The Babylonian Talmud refers only infrequently to the Ten Tribes, and then usually only in passing. 3

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would not be long enough to make the trip. Otherwise the Red Jews would have broken out long ago and liberated us.' ~ The Christian: 0 you damnable Jew, are you not ashamed of your evident lies when you say that the Red Jews cannot come across on Friday or Saturday and you cannot cross the Wild Sea to them? How many Jews have travelled since time immemorial from all countries to Jerusalem, and underway often been forced on account of unfavorable winds to spend

[fo1. D vir] [1] years on the high seas, and to break their Sabbath? It is no sin or shame for them, so how much less would it be shameful for the Red Jews to break one Sabbath [5] and come across to free you and to occupy the Holy Land once again? Everything you say is nonsense and against all honesty and good sense. [...]'

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14.

Victor von Carben, De vita et moribus Iudeorumi"

[78 1

iiiif ] [28]... Haec quidem de pertinacia mulierum apud Iudaeos. Igitur cum ex Iudaeo viro aut muliere seu iuvene sive sene percontaris: quid sit ipsum quod ita eos [30] erigat in spem ac patiendi fiduciam 1 quando tam sunt pertinaces ut etiam morte minime vereri videantur: tunc ille quisquis est, seu vir seu mulier, ita respondet. 'Nos quidem etsi hie videmur destituti omni principatu atque dominio: sunt tamen nobis reges ac principes.' Tunc si queris rursum ex eo, in qua parte orbis terrarum reges et principes [35] dominia ac regna possident, de quorum certe potestatibus aut dominationibus nichil hactenus exploratum fuit, tum ille: 'Ultra baylonem in orientem in monte Caspio, rex nobis est de vera propagine iuda. Et qui sub illo sunt: ipsi quoque veri Iudaei [margin: Figmentum de Iudaeis rubris] appelantur 1 et qui nunc vulgo dic*ntur" rubri Iudaei atque ro-[40]bustissimi: 40 quorum numerus multo maior est quam Christianorum. Nam ex duodecim tribus Israel duae tantum dispersae sunt per partes [78V/o iiii"; 1] Europae: qui nos sumus et quidam plurimi. Quanto ergo plures sunt qui ex decem reliquis tribubus [sic] relicti sunt: qui quidem ii sunt de quibus supra iam dixi 1 qui et nos non ignorant 1 et qui nobis auxilio esse possunt quando volunt / atque ex hac captivitate qua nunc [5] captivi detinemur liberare.'

f/fo1.

253

38 A Latin translationof the Juden Buchlein, the De vita et moribus Iudeorum Victoris de Carben olim iudei nunc Christi miseratione Christiani Libel/us (= Book I of the Opus aureum) appeared together with an edition of Rico1d de Montecroix' Contra sectam Mahumeticam non indignis scitu libel/us at Paris in 1511,printed ex officina H Stephani (pp. 63-86). This work

is at Wolfenbuttel (151.51 Th.), in the Bayerische Staatsbibliothek (4 H.misc. 146 and 4 Inc.c.a. 1853,Beibd.l), the HebrewUnionCollege(Cincinnati) and the BritishLibrary(C.46.d. 5. (1.». This passage is an almost word-for-word translationof the 1508 German version; it starts on page 78 (fo1. 0 iiii') of Stephanus' edition. I have added half-quotes to identify direct speech, and substituted commas for periods as necessary for a clear reading. 39 "Who are called in the vulgar tongue [German] the Red Jews ...", Here is the feeling of a contemporary translator, who feels obligedto renderthe Germantext faithfully, but to note that Red Jews is a popular expression that does not belong in Latin. 40 Cf. Juden Buchlein, " ... die selben Juden seind die rodten Juden unnd starcken...". These Jews are describedas 'strong' or 'most fit' in contradistinction to the politicallyweak and dependent Jews of the diaspora.

254

APPENDIX A

Haec ilIe: 'Tu vero dicere potes. Dixi tibi 0 Iudaee nunquam exploratum ab homine / nee usque compertum esse...'

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

15.

255

Michael Kromer [Kramer], Eyn Underredung vom glawben:"

[437/B b ] 1 [21; Pfarher:] Aber nun habt yr in funffzehen hundert iaren unnd lenger weder Cepter noch propheten gehabt. Jacob: Wir haben unsem Cepter noch nyhe gentzlich ver[25]lom, sunder alwegen ko'nige, fursten und propheten 5 gehabt. Pfarher: Wo do? Jacob: Wir habenn einen in Babilonien, Auch einen in Persienn.

Pfarher: Ja, es was Daniel in Babilonie zur zeyt auch [30] gewalItig, Des gleychenn Joseph in Egipten, sie waren drumb nicht ko'nige, so mo'chts yetzundt auch zu gehen. Jacob: Habt yr auch gehort vom wu'ten meer, wie das wu'tet und nymmer ruget byB auff den Saboth, do Gott geruget hat nach der schepffunge? auff die stundte stehet es [35] stylI, und wer do handelt, der mus auff die zeyt heru'ber [438; 1] kommen. Nun haben wir ein gepott, den Saboth zu feyren unnd wirdt auch festigklich von uns gehalIten. Nun weytter: es seint xii geschlecht auBerhalb des meerB gewest in Egipten, und nicht mehr dan

41 Eyn Underredung vom II glawben, durch herr Micheln kromer, II Pfarherr zu Cunitz, und eynem JudischenRabien,mit II namenJacobvonn Brucks,geschehen ynB II RichtershauBe do selbst zu Cunitz. II Mitwochnach AndreeII M.D.xxiii. [2 December, 1523]. Beneaththe title is a woodcutshowingthe protagonists sittingover a meal at a table, in front of a windowfacing a mountainous scene, with the caption 'Pfarher - Jacob Jud'. The printer was MatthesMaler of Erfurt. The pamphlet was reproduced in its entiretyby Otto Clemen,ed., Flugschriften aus den ersten Jahren der Reformation, I (Leipzig and New York: Rudolf Haupt, 1907), 423-444 [numberedincorrectly as 344]; this volume was actually publishedat Halle an der Saale. This passage appearson pages 437 [numbered 337]-439[numbered 339]; fol Bb - B ii". The debaters have startedto discussthe Christianinterpretation of Genesis49,10 (The sceptershall not depart from Judah...until Shilohcome...). Jacob deniesthat there are no Jewish kingdoms left on earth, as the pastor charges, in order to refute the argument that the political impotence of the Jews is proof that the Messiah has already come (Jesus) and the scepter [kingship] departed from Judah.

256

APPENDIX A

eylffthalb geschlecht seint eru'ber komen im [40] auligange," die selbigen haben alwegen Propheten bey sich gehabt, die selbigen haben erwart, wen sie Gott wollt heymsuchen unnd erlo'Ben, unnd diesen vergangnen Sommer hatt Gott sie mit gnaden heym gesucht, dan das wasser, wie yr gehort habt, hat nur den Saboth styll vorgestanden, odder diesen Sommer [B ii"; 1] auff ein zeyt / hatf angefangen auff den Saboth und acht tage in rugen gestanden. So habenn die Propheten zum volcke geruffenn, das sie sollen ansehen, das sie Gott erlo'Ben wollte, drumb sollen sie auBgehenn in das gelobtthe landt, das yhn [5] Gott versprochen hatte. Saget weyther, das sie yr Legaten beym KeyBer der Turcken gehabt und yn gebetthen, das er yn wollte eyn rawmen das gelobte landt, dann Gott hetf yren vettern und yn eingegeben. Darauff der Turcke geantwort hat: die weylls yrer vatter ist gewest unnd von Gott yhn gegebenn, [10] er wollte es yn verkauffen. darauff die Juden widder geantwort: Gott hett es yn gegeben, darumb wollten sie es nicht kauffen, sunder mit dem schwerdt gewyn. und zeygte an, das der Keyser der Turcken und die rothen Juden yetzundt mit dem schwerdt umb das gelobthe land fechten.

[15] Pfarher: 1st yr dann so viel, das sie so mechtig seindt? 45

Jacob: Ja, yr ist zu sechBmall hundertmall tausent, das byn ich gewyB. Auch wirts neulich in Druck kommen." der Jude was vast ein beredt man, auch auff neunnerley sprachen wol gelart, drumb stundts der Pfarher zu frieden.

[20] Pfarher: Jacob, ich laBe zu, das yr Jherusalem widder uberkommet. Aber ich laBe nicht zu, das yr das ko'nigkliche Cepter widder erlanget, sunder die o'berkeyt denn Turcken oder Christen bleyben wirdt. Dann die Heyden haben nyhe keinen Judischenn koenig wollt habenn noch

The exodus from Egypt. The pamphlet of 1523 printed below, no. 19.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

257

leyden, sunder alwegen [439; 25] sich mit gewalt widder sie gesatzt. Allein von diesem Schylo oder Messias stehet geschrieben, das yn die Voelker und Heyden werden zufallenn.

Translation: [437/fol. Bb] [1] [21; Pastor]: But for fifteen hundred years and more you have had neither scepter [kingship] nor prophets. Jacob: We have never yet lost our 'scepter' completely, [25] but have always had kings, princes and prophets.

[5]

Pastor: Where then? Jacob: We have one in Babylon, and another in Persia.

[10]

[15]

[20]

[25]

Pastor: Yes, but Daniel was a powerful man in Babylon [30] as well, just as Joseph was in Egypt, but they were not kings for all that. That is probably how things are today as well. Jacob: Have you also heard of the Wild Sea44 , and how it rages and rests only on the Sabbath, just as God rested after the Creation? At that time it is [35] calm, and anyone with business there must cross it then. But we are commanded to honor the Sabbath by resting, and we obey firmly. Furthermore: there were 12 tribes beyond the sea" in Egypt, but only eleven and a half came across [it] in the [40] exodus, and these same" have always had prophets amongst them, and have expected God to go among them and liberate them, and this past summer God showed them his grace, for the water, as you have heard, used to be calm only on the Sabbath, but this summer [fo1. B

The Sambation, understood not as a river but as a sea. It seems as thoughthe Sambation is being confused with the Red Sea. 46 The Jews supposedly left in Egypt, who are here confused with the Ten Tribes supposed to be enclosed in the Caspian Mountains. Thisis characteristic of Kromer'sconfused, creative and confounding view of theology and divine history. 44 45

258

[30]

[35]

[40]

APPENDIX A

ii"; 1] it stood still on the Sabbath and eight days [following]. The prophets, therefore, exhorted the Jews to make them understand that God wanted to liberate them, and thus that they ought to set out for the Holy Land [5] that God promised them. [He]47 says further that they" have sent legates to the Turkish Sultan to ask him to vacate the Promised Land for them, as God had given it to their fathers and to them. To which the Turk answered: since it had been their fathers' and was given them by [10] God, he would sell it to them. To which the Jews retorted: God gave it to them, so they were not willing to buy it, but to win it back by the sword. And [he] said that the the Turkish Sultan and the Red Jews have now resorted to arms to fight for the Promised Land. [15] Pastor: Are there so many of them, then, that they are that powerful?

[45]

Jacob: Yes; there are six hundred thousand of them. I am certain of that. And this will appear in print soon." The Jew [Jacob] was an extremely well-spoken man, and well-versed in nine languages, so the pastor made no further objections.

[50]

[20] Pastor: Jacob, it is possible that you might well take Jerusalem once again. But it is impossible for you to regain the scepter of kingship. Authority will remain with the Turks or the Christians. For the heathen have never wanted or tolerated a Jewish king, but have always [25] opposed this by force. But it is written of this Shiloh or Messiah that the nations and the heathens will recognize him as king. [And in which king have the nations and the Gentiles believed other than the 'Jewish King Christ' ...?]

[55]

47 The unmentioned source of this tale, who is presumably also the source of the 1523 'Red and Black Jews' pamphlet; see no. 19, infra. 48 The enclosed Jews. 49 The 1523 'Red and Black Jews' pamphlet, no. 19.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

16.

259

Michael Kromer's Unterredung vom Glauben (sharply abridged) in the 1550 edition of Victor von Carben's Juden Buchleini"

[fo1. T vii'' [26; Pfarrer] ... Aber nun habt ir [Juden] in funfftzehen hundert jaren und lenger / weder Zepter noch propheten gehabt.

J[acob]: Wir haben unsem Zepter noch nye gentzlich verlom / sunder alwegen ku-[30]nige / Fursten / und propheten gehabt. P[farrer]: Wo da? [fo1. T vii"; 1] J: Wir haben einen in Babilonien / auch einen in Persien.

P: Ja es was Daniel in babilonie zii zeit auch gewaltig DeBgelichen Joseph in Egipten / sie waren drumb nit kunige / so mochts [5] yetzund auch Zll gehn. J: die roten Juden seind yetzund mit dem schwerdt auff umb das gelobt lande zufechten.

P: 1st ir dann so vil / das sie so mechtig seind? J. Ja ir ist Zll sechBmal hundert mal dausent.

P: Ich laBe zU das ir Jherusalem [10] wider uberkommet/ Aber ich laBe nit zu das ir das kunigliche Zepter wider erlanget / sunder die oberkeyt / den tiircken oder Christen bleiben wirt.

50 See above, note 34, no. 13. This passage comes from the sameeditionas used in no. 12;thus,the Underredung vom Glauben wasappended to this lateredition of one of its primary sources; fol, T viir- T vii",

260

APPENDIX A

Translation: [fo1. T vii'' [1]

[5]

[26; Pastor] ... But you [Jews] have now for fifteen hundred years and more had neither scepter [kingship] nor prophets. Jacob: We have never yet lost our 'scepter' completely, but have always had kings, 30 princes and prophets. Pastor: Where then? [fo1. T vii"; 1] Jacob: We have one in Babylon, and another in Persia.

[10]

Pastor: Yes, but Daniel was a powerful man in Babylon as well, just as Joseph was in Egypt, but they were not kings for all that. That is probably how things [5] are today as well. Jacob: The Red Jews have risen and taken arms to fight for the Promised Land.

[15]

Pastor: Are there so many of them, then, that they are that powerful? Jacob: Yes, there are six hundred thousand of them.

[20]

Pastor: It is possible that you might well take Jerusalem [10] once again. But it is impossible for you to regain the scepter of kingship. Authority will remain with the Turks or the Christians.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

261

17. Antonius Margaritha, Der gantz Jiidisch glaub" [fo1. Z i V ] 1 [5] ... Zum sechsten tro'sten sy sich gar vast der zehen geschlecht die der konig Assyrios [!] vertribe / und fu'rt sy hinder Assyrien / und setzet sy in die stett Chalo / Chovor des Bachs Goson / unnd in die stett Modai/ 5 wye du solches findest im 4. buch der kunig am 17. Das nimpt mych [10] aber groB wunder / warumb man dise zehen geschlecht die rotten Juden haist / und also hoffen sy gar vast / dise rotten Juden sollen kommen und sye erlo'sen / sy haben auch klaine Hebreische und teiitsche 10 bu'chlein darinnen sy gar viI lugen und ma'rlin von disen zehen geschlechten schreiben / auch von einem [15] bach Sabbathion genant / wo'Icher bach ein gantze woch wu'te unnd tobe das kein mensch uber jn faren kan / sonder allayn am Sabbath rowe das selbig wasser / unnd dise 15 rodte Juden haben yhenhalben dises wassers yr wonung / und dasselb komm daher der pfeffer / und die rodten Juden stell en am Freytag so'ck mit pfef-[20]fer an das port dises wassers / so kommen dann die heyden an dem Sabbath! und pringen als viI kom an die stat / und wenn Gott die 20 hyelendischen Juden erlo'sen wo'Ile / werd er machen das der bach still stehe und rowe / Ach lieber got wie setzt ym das volck selbs vo'gel in bu'ssen / ich hab vii erfame kaufleut und andere ge-[25]forschet / wissen aber gar nichtt davonn / wie mo'cht es muglich sein / das man in 25 zwai unnd zwaintzig hundert jaren nit etwas von solchem grossen volck und wunderbarlichen bach erfam het / ...

51 Der gantz JudiscbglaubII mit sambteinergrundtlichen und war-II hafftenanzaygunge I Aller Satzungen I Ceremonien I II Gebetten I Haymliche und offentliche Gebreucb I deren sich dye IIJuden haltenI durch das gantz Jar I Mit scho'nenund ge- IIgrundtenArgumenten wyder jren Glauben. Durch II Anthonium Margaritham Hebrayischen Leser II der Lo'blichen Statt Augsburg I beschri- II ben und an tag gegeben. This first edition was printed at Augsburg in

1530 by Heinrich Steiner. This popular Protestant counterpart to Victor's work was printed again at Augsburg in 1531, at Leipzig in 1531, at Frankfurt a.M. in 1544,1556,1561 and 1689, and finally at Leipzig in 1705, edited by F.A. Christiani (Wolfenbuttel Gv 662). This passage is taken from this edition, a copy of which is at Wolfenbuttel (171.10 Quod. 10). We start with the sixth 'false reason' given by Jews for their current condition and hopes for the future.

262

APPENDIX A

Translation: [fo1. Z i V ] [1] [5]... Sixth, they comfort themselves greatly with hopes about the Ten Tribes, whom King Assyrios drove away, and resettled them beyond Assyria in the cities Chalo, Chovor by the river Goson and in the city of [5] Modai 52 as you will find in the fourth book of Kings, chapter 17. I am [10] greatly puzzled, however, why these Ten Tribes are called Red Jews. They [the Jews] have a firm hope that these Red Jews will come and liberate [10] them. They also have little books in Hebrew and in German that contain many lies and tales about these Ten Tribes. They also write about a river [15] called the Sabbathion, which rages the whole week and foams such that no-one can cross it. But during the Sabbath this river rests. And [15] these Red Jews live on the other side of this river and that is where pepper comes from." On Friday, the Red Jews place sacks [20] of pepper at the edge of the river, and then the heathen come on the Sabbath and replace the pepper with as much grain. When God wants to liberate the [20] Jews here [in Europe], he will make the river calm. Oh, dear God, how the Jews deceive themselves. 54 I have asked many experienced merchants and others, but they knew nothing about [the Red Jews]. How can it be possible that [25] nothing has been heard for over twenty-two hundred years about so large a nation and so miraculous a river ...

52 II. Kings 17,6: "In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes." 53 Gog and Magog are often associated with the production of pepper. See, for example, the Persian Alexander-book: Nizami. DasAlexanderbuch (Iskandarname), trans. by J. Christoph Burgel (Zurich, 1991; Manesse-Bibliothek der Weltliteratur): "Ein Kraut wachst dort aus dem Boden, dessen Komer so scharf sind wie Pfeffer, davon essen sie [Gog und Magog] Tag und Nacht, schlafen dann und lassen nicht ab davon.' (539). 54 Literally, 'how they put birds in the bushes for themselves'. The meaning is that they deceive themselves only, and willfully.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

263

18. Johannes Agricola, Sprichworter (1528 and 1534):55 Number 272:

Hetten wir aIle eynen glauben / Gott und den gemeynen nutz vor augen / Gutten friden und recht gericht / Eyn elle / maB / und gewicht / Eyne muntze / und gut geldt / So stunde es wohl in alIer Welt. Wenn es solt wunschens gelten / unnd wundschen hulffe / so wolt ich dise stucke der welt wundschen unnd gunnen / aber ich hab sorge / es werde welt welt bleiben / und wunschen werde nicht helffen. Denn wundschens und feystens gehet vii in eynen sack / es fulIet nichts / es ist vergebens. Eynickeyt ist in der welt nicht zu hoffen / denn eyn yeder leret wie yhn sein gedancken leren. Es seind inn der welt Juden / Heyden / Turcken / Sarracener / Moschobiter / Christen / Inder / Bapst / Bischoffe / Munche / Nonnen / Sacramenter / Widerteuffer / unnd der ding on zal. In disen allen ist das hertz eyner sonderlichen meynung / wie mo'gen sie denn eyns sein. Es ist droben gesagt auB dem Ritter Pontus / was der eyne Radt des Soldans sone riedt. Auch wie in Behmen ettwan keyne eynigkeyt hatt mo'gen troffen werden / denn daB man hatt muessen zulassen / daB eyn yeder glawben mochte / was er wolle / und daf keyner den andem des glaubens halben rechtfertige. Es ist bey den Schuollerern hoch gehandelt worden / ob eynes yegklichen menschen glaube den menschen selig mache? Denn sie sagen / daB der grosse Alexander auff seine knye gefallen sey / und von Gott ernstlich gebetten / er wolle die Caspios montes lassen zusammen gehen / und die roten Juden verschliessen / unnd es sey also geschehen. Daher auch die Fabel erwachsen ist von den roten Juden / welche mit Enoch und Helia vor dem

55 SeeJohannes Agricola, Die Sprichwortersammlung, I, ed. SanderL. Gilman (Berlinand New York, 1971); 218-219.

264

APPENDIX A

Jungsten tage sollen herfur kommen. Es sey nun umb die fabel wie es wil / so ist starck / daB keyn glaub selig mache / denn an Christum Jesum / wie S. Paul leret / und an den Gott / welcher hatt Christum vom tode erweckt. Wer aber den glauben bekennet / den kan die welt nicht leyden / daraus folget den unfride wie es denn zu allen zeitten des Evangelij ergangen ist / wie auch Augustinus schreibt. [...]

Translation:

Had we all one faith, God and the common weal in mind, A just peace and fair courts, The same measures for length, volume and weight, One coinage and a solid currency, Life would be good all over the world. If I had to make a wish and wishing were of any use, I would wish these things for the world and hope it enjoyed them, but I am afraid that the world will remain the world, and wishing will not help. You can wish or fart into a bag as much as you like, but in vain, as these things will not fill it. Unity cannot be expected in this world, as each person teaches as his thoughts teach him. There are in this world Jews, heathens, Turks, Saracens, Muscovites, Christians, Indians, the Pope, bishops, monks, nuns, Sacramentarians, Anabaptists and the like, countless numbers of them. All of these people believe in their hearts different things, so how can they be one? I have mentioned above in reference to the story of the knight Pontus what one counsellor advised the son of the Sultan. And how in Bohemia no unity can be arrived at, except that each had to be allowed to believe what he wants, and no-one has to justify his beliefs to anyone else. The scholastics have spent much time on the question whether the [individual] faith of each person will save that person. For they say that Alexander the Great fell on his knees and prayed

earnestly to God to move the Caspian Mountains

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

together and enclose the Red Jews, and this is said to have happened. This is the origin of the fable concerning the Red Jews, who are supposed to appear with Enoch and Elijah before Judgement Day. Whatever we believe concerning this fable, it is certain that no belief saves except belief in Christ Jesus, as 81. Paul teaches, and in God, who raised Christ from the dead. But he who confesses the faith is hated by the world. Hence arise disputes and differences, as has happened at all times of Gospel preaching, as Augustine writes.

265

266 19.

APPENDIX A

Text of the 1523 'Red and Black Jews' pamphlet:"

fo1. a if 1 Von ainer grosse meng unnd gewalt der Juden die lange zeyt mit unwonhafftigen Wusten beschlossen und verborgen gewesenlIetzunder auBgebrochen und an tag kom= 5 men seyniDreyssig tagrayB von Jherusalem sich nydergeschlagen/Was sy fu'rgenom> men haben findt man nach laut dises Sendbriefs zum tayl glaub= liche unterricht. 10 1523 fo1. a ii' 1 Es ist ain jud auB Welsch= en Landen kommen/der meynem genedigen herm von Triest glawbwirdig 5 mit brieffen so im zU ge=

56 In length 4 sheets in-quarto, this pamphlet was printed by Heinrich Steiner at Augsburg in 1523; Wolfenbuttel 196.14 Hi (9), reproduced in Hans-Joachim Kohler's microfiche collection Flugschriften des fruhen 16. Jahrhunderts (Zug, 1978-), Fiche 1304, no. 3374, made from Munchen SB 4° Ded. 102/4 (Res). I have chosen to reproduce this version, even though it seems to be posterior to the version reprinted in Flugschriften aus den ersten Jahrhunderten der Reformation, ed. Otto Clemen, Leipzig and New York: Rudolf Haupt, 1907, I, 442-444. The version reproduced here lacks a closing parenthesis at fo1. a ii", line 3, after "wissent", and a opening parenthesis on the same page, line 24, before "Als", punctuation present in Clemen's version and necessary for any sensible reading of the text. The closest edition to the present text is Panzer 2616/Wolfenbuttel 131.1. Th (27)/Kohler Fiche 1044, Nr. 2636, which is set in the same type and lines, with the same woodcut. The spelling of the latter is slightly different from the text reprinted here, but belongs to the same dialect area (upper Swabian/Bavarian) and was simply another edition, produced by Steiner, probably after the present edition: Panzer 2616 shows signs of degeneration in the text characteristic of another remove from the source (Clemen's version), namely the absence of certain words that are present in other, presumably earlier editions. Panzer 2616 is missing in fo1. a ii', line 26 the participle "gethan"; on fo1. a iii', line 2, "geselschafft" is misspelled "geschelschafft". Panzer 2616 is missing parentheses at the same places as the present edition, and therefore belongs to the same family. It probably was typeset quickly to meet a large demand after the present pamphlet (itself probably the second edition) was sold out. I propose that the descent of the texts is as follows: Clemen's text, Panzer

2082, Wolfenbuttel 196.14 Hi (9), Panzer 2616, then BSB Munchen Rar 4290, which is in

Bavarian dialect; the print, type and composition are entirely different from the preceding four and point to a Bavarian printer.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

schickt seindt worden be= zeyget/Anzaygt wye vor etlichen verschinen tagen brieff und ware kuntschafft auf Jerusalem und Damasco und andem unnd nemlichen an seyn Yettem inn Welschlanden zukommen anzaygent wie ain grosse menge und macht der Juden Nemlich biB in die funff oder SechB mal hundert Tausent in das Egipten landt ankommen unnd sich dafur Jherusalem XXX tag rayB weyt gelegert oder nyder geschlagenJAuB den xii geschickt= er Juden zu bottschafften erwo'It unnd dem Turkischen Kayser zU geschickt worden/den zuuermanen/das er in ir alt unnd Va'tterlich erbland das ist terra promissionis wyderumb zuaygne wa aber nit/wollen sy das selb mit gewalt und streyt selbst eynnemen unnd wa sach wer/das der Turck nit glawben woldt! das sy recht Juden werenJErbietten sy sich mit grossen zaychen das dann der Moses und ander propheten vor nye gethan sollichs zu be= werenJund als der Jud anzeygt so sein es schier Swartz auch rodt Juden und auf den hinder=

fo1. a ii" sten Wu'sten oder unnden bey Affrica herauB kommen die alweg biBher (so lang sy dann von

Jherusalem vertibenINyemant wissent [)] ver borgen gelegen dann auch nyemant vor gros= sen Wu'sten und wilden gyfftigen Thieren und schlangen zu inen noch sy herauB zu uns haben kommen mugen das dann glaublich sein mage denn die weyl sy in Affrica gewont das man nent den tritten tayl der welt ist fast ain un= gewonlichs land/wie mans denn in der Geo= graphay und Hystorien glaubwirdig erfert und den geleerten der Geograffey wol wissent ist das nit viI menschen vor grosser hytz unnd wu'sten auch wilden thyeren da wonent auB= genommen die ort so dem Mediterranischen

267

268

APPENDIX A

Mo'r die WelschenIHispanischen und Kriechi= schen landt anschawent und anstossent/des selbige etwa wol erbaut mit Steten und Do'rf> fern da auch ain land im andern ist da lau= ter Schwartz Moren seindt/sonst was sich hinden gegen mitternacht sich erstreckt/ist mit grossen wa'Iden unnd bergen verwu'st das kain mensch in etliche Tausent oder hundert meylen wontt/Unnd das gantz erdtrich [(] Ais Plinius schreybt) Vol mit viI der vergyfften thieren ist/dergleychen man sonst in der gantz= en welt nit findt/ist auff das dem glaubwir= digen gleych das yetz gemelte Juden villeicht

fo1. a iii' 1 (wie dann der Jud auch anzaygt) vonn men= schlicher geselschafftt ab gesonndert vor den wilden unnd gyfftigen thyeren unnd gro'sten wu'sten nit haben mugen herauB ziehen noch 5 ander leut zil jnen kommen/wie sie aber yetz erst herauB kommen/Sagt der Jud es sey auB der verhengknuB gottes geschehen dann aIle bo'se vergyffte thyer und wiirm (von wegen sam= miung der wasser So vor grosser gyB schyer al= 10 Ie fliiB und bech in Affrica auB gethaylt) dem Mo'r zugelaffen/unnd ais sy in Egipteniand haben gelegen/haben sy ain groB unngewon= liche (der zeyt nach) finsternuB bey der nacht gesehen dar ab sy erschrocken/aber viI meer die 15 Caldeyischen Astronomi daselbst auff die erd nidergefallen mit grossem geschray und wain en zU den Juden gesagt/ir und anderer vo'lck> er glauben solI zergeen unnd der yrrig das ist der Juden glaub solI widerumb gemert wer= 20 den/zu dem groBkanzler gesagt dem Juden wie er auch vor etlichen tagen durch brieff ver= nommen hab/wye das ganntz Jiidisch landt Jerusalem Egipten und Arabia sampt auch viI andem Landen dem hayligen grab ange= 25 ho'rendt/vom Tiircken abgefallen unnd sich

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

dem Sophoy under geben unnd gentzlich fur genommen sich und das haylige grab vor dem Turckischen gewalt zu beschyrmenldarauff fo1. a iii" 1 der Turck etlich viI schiff auff Alkayr wyder den Sophoy geschickt/Herwider auch der Sop= hoy auff dem Mo'r unnd landt sich wider den Turcken gesterckt hatt/dardurch man ver= 5 maint sollichs allain ursach sein das der Turck yetz den Sommer auf Ungern oder ander land gezoge sey/Die botschafft der Juden ist noch bei dem Turckischen Kayser was sy fur ant= wort oder abfertigung von im empfahen wirt 10 vermaint der Jud auff das kurtzest zu wys= sen thon. Translation: [fo1. air] [1] Concerning a great multitude and host of Jews, long enclosed and hidden by uninhabitable deserts, who have now broken out and appeared [5] [in Egypt], where they are encapmed thirty days' march from Jerusalem. What they propose to do is to be found in the following letter, in a report that is in part believable. 10 1523. [fo1. a iir] [1] A Jew has come from Latin parts with a credible report supported by letters that were [5] sent to him [that are in his possession], and made known to my lord of Triest that a good number of days ago, letters and genuine

269

270

[10]

[15]

[20]

[25]

APPENDIX A

accounts sent from Jerusalem and Damascus and elsewhere reached cousins of his in his country. These letters relate that a great multitude and host of Jews, more precisely as many as five or six hundred thousand, have arrived in the land of Egypt and made camp thirty days' march from Jerusalem. They chose twelve capable Jews from amongst themselves as emissaries and sent them to the Turkish emperor [sultan] to admonish him to return to them their ancient and ancestral homeland, that is the Promised Land. If he should not do so, [the emissaries were to tell him that] the Jews were prepared to conquer this land by force of arms. Should the Turk not believe they were real Jews, they were to prove their identity with great portents, such as Moses and the other prophets never did. And this Jew reports that they are all black and red Jews, and have come out of the uttermost

[fo1. a ii v] [1] deserts or dunes of Africa, who until now have been entirely hidden (ever since they were driven from Jerusalem, their whereabouts completely unknown). For no-one could reach them, on account of the great [5] deserts and wild, poisonous beasts and serpents, nor could they come out to us. This is all quite believable, because they were living in Africa, which is called the Third Part of the world, and which is a highly [10] unusual land - as one hears from the reliable descriptions of Geography and histories, and as those learned in geography well know, not many people live there, because of the great heat, deserts and dangerous beasts; with the exception [15] of those countries that border the Mediterranean Sea, and face the Latin, Spanish and Greek lands, and adjoining territories, which are fairly well built-up with towns and villages, where there is one country within another [or: in the

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

[20]

[25]

271

second, i.e., Spain?] inhabited by genuine black Moors. Those other parts that extend southwards are a wasteland of great forests and mountains, where no human being lives for many thousands or hundreds of miles around, and the entire land (as Pliny writes) is filled by great numbers of poisonous animals, such as are not found anywhere else in the world. It therefore seems credible that these Jews

[fo1. a iiir ] [1] (as the Jew himself claims), perhaps isolated from all other human society, have not been able to leave their country and come out to other people, on account of the wild, poisonous animals and the great [5] deserts. But by whatsoever means they have now come out, the Jew says, it has been arranged by God, for all the wicked poisonous animals and serpents have been swept out to sea (on account of great flooding that swelled all [10] the rivers and streams in Africa). While the Jews were encamped in Egypt, they saw a great (and for the time) unusual darkness during the night, which frightened them greatly. But more importantly, the [15] Chaldean astronomers there fell to the ground with much wailing and weeping, and said to the Jews that their own faith [that of the astronomers] and the faiths of other peoples would disappear, and the mistaken faith, that is, the Jewish [20] faith, would be increased once again. To the high chancellor [was] said to the Jew,57 that he had heard some days ago that all the Jewish land, Jerusalem, Egypt and Arabia along with many other countries that belong to the Holy Sepulchre [25] had seceded from the Turk and submitted

7 5 The meaning is unclear; the text seems to be incomplete or corrupt in all four editions known. I suggest as a reconstruction "Zudem[hatder]GroBkanzler gesagt demJuden, II'''; i.e., "Furthermore, the high chancellor (presumably of the lord of Trieste) said to the Jew..."

272

APPENDIX A

to the Sophoy [Persian ruler], and that they fully intended to defend themselves and the Holy Sepulchre against Turkish aggression. In response, [fo1. a iiiV ] [1] the Turk has dispatched a great many ships to Cairo against the Sophoy, who has in tum increased his forces at sea and on land against the Turk. Thus, it seems that this is [5] the sole reason for the Turkish advance on Hungary and other countries this summer. The Jewish legation is still at the court of the Turkish emperor. The Jew claims he will know very soon [10] what sort of answer or treatment they will receive from him.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

273

20. Text of the 1562 pamphlet:" fo1. a if Neuwe Zeittung/ Von dem grossen Heer der roten Juden/so auB den Gebir= gen/Caspij genant/in Asia 5 herfur kommen. Dise Juden nennen sich von den sechs geschlechten Israhel/ Wie ihr nachuolgendts ho'ren werden. Neuwlich geschribenn 10 auB Constantinopel/dis M.D.LXII. Jars. fo1. a ii' 1 Neuwe Zeitunge/Von dem grossen Heer der Roten Juden/so auB den Gebirgen Caspij genant/herfurkommen, Dise Rote Juden nennen 5 sich von den sechs geschlechten Is= raellNemlich vom geschlechte Ru= ben/vom geschlechte Gad/von ge= schlechte Assar/vom geschlechte Isaschar/vom geschlechte Zabulonlund vom geschlecht Ma= 10 nasse/und hat ein jeglichs geschlecht seine Ober=

The text is taken from Zentralbibliothek Zurich 27.471a5; listed in Emil Weller, Die =BLVS, Ill), 173, Nr. 253: at that time in Zurich and Greifswald. This edition was in all likelihoodprinted at Nuremberg. There is another edition, in which the word "rot" in the phrase "rote Juden" has been replaced throughoutwith the word "neu"; other than that, the text is the same: Wolfenbuttel Gv Kapsel 8(18), formerly 260.13Qu(odlibetica). Wellerlists a copy of this secondary edition at Breslau/ Wroclaw (Ibid., 422, Nr. 23) as well as a third version similar to the second, but with a few small differences in typography (Ibid., 422, Nr. 24, also at Breslau). The replacement of 'red' with the word 'new' seems to come from the description of these people in the original, fo1. a iii", line 5, as "ein neuw Geschlecht der Juden": the printer or pirater, caught up in the uncertainty expressed on the same page, lines 17-18 ("aber was das istlverstehe ich nicht"), dropped the odd and perhaps no longer immediately recognizable term "red Jews" in favour of another term used in the text. 58

ersten deutschen Zeitungen 1505-1599 (Tubingen, 1872;

274

APPENDIX A

sten/und seine eigene Fahnen/die ziehen mit gros= sem Heer/und seind jre Obersten die sie haben wie hemach folget.

Der Oberste tiber das volck vom Geschlecht Ruben/der ist ein Oberster General tiber das gan tze Heer/ist ein frewdiger wilder mensch/heyBt mit namen Ilian/der selbig hat under jme zwey tausent Mann/die seind auff die ringe art ange= thon/mit Ta'rtschen/und grossen breyten schwer= tem/alle inn Seiden gekleydet/ihre Fahnen ist schwartz und graw/darinnen ist ein hund ge= malet/welcher einem Hirschen nachhenget/und ist darbey auff jre Sprache gesehriben/Todt 0= der lebendig Der Oberst tiber das Volek von dem gesehlech=

fo1. a ii" 1 te Gath/ist einer genannt Jonas/der hat under jhm siben tausent Pferde/die haben in jren Fah= nen einen Falcken/der in das gefeB naget/mit di= sen worten: Du oder ich mu'ssen brechen. 5

Der Oberste tiber das Volck Assar/ist einer genannt Galleson/der will ein Judischer Marg graff sein/und hat under jm Funfftzehen tausent Mann zu Pferde/unnd sibentzehen Tausent zu tUB/die haben ein rhoten Fahnen/darinnen ist ein Jungkfraw in einem gru'nen kleyde gemalet/ und vor jhr einen Loewen stehen/mit den worten: Ich hoffe das wilde zam zU machen. Der Oberste tiber das Volek von dem geseh= lechte Isaschar/nennet sich einen Graffen von AI= lar/der selbig hat under jhm zwentzig Tausent Pferde/darunder seind vier tausent Pferde mit Armbrosten/und haben in jren Rennfahnen ei= nen mann mit einer Ketten/mit denen worten: Meine Ketten wirdt andere binden.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

Der Oberste uber das volek von dem gesehleeh te ZabuloniheyBt mit nammen Athanlnennet sieh einen Hertzog Persolda/der hat under jhm Funfftzehen tausent Haekensehiitzenldie haben eine blawe Fahnenldarinne einen verdorbenen

fo1. a iii' 1 Baumlmit den worten: Ieh bemu'he mieh wi= der zU gnmen.

Der Oberste uber das volek von dem gesehleeh te Manasse/ist einer mit nammen Gisar/nennet sieh einen Marggraffen von Vorrey/unnd hat under jhm zwo'Iff Tausent FuBkneeht/mit leder angethonldas man nieht dadureh steehen kanl die haben eine gruene Fahnenldarinne einen alten Mann mit Pantoffelnlmit disen worten: Ieh hoffe noeh vil zu erwarten. DiB alles sehreiben die Tiirekischen Waschen her/so der Turcke an der Grentzen hat/und ha= ben die juden hie zu Constantinopel/und sonst im lande der Zeitunge heymlieh ein grosse freii= de/Unnd dieweil sunst niemand zu dem Voleke hat ko'nnen kommenlhaben doch die andem Ju= den allzeit jhre heymliche Praetieken zu jhnen ge= habt/und solI noeh tiber die sechs Geschlecht/ei= ne unza'liche mennige von dem gemeynen Po'ffel zU RoB und fusse mitziehenlUnnd sie eine uber= meBige Proviand bey sich haben sollen/dann jhr Land uber die massen fruehtbar sein solle/Sie sollen auch bey jnen vii trefflieher Kunstler ha= ben/zu unbekandtem Fewerwerek/die das fewr ko'rmen machen in die ho'he brennenlgleieh so es

fo1. a iii" 1 vom Himmel ka'rne/das sollen sie aber mit Zau= berey thun/Und sollen dise Rote Juden die seinl davon in den Historien gesehriben steht/das der grosse Alexander innerhalb des Gebirges Ca=

275

276

APPENDIX A

spij ein neuw Geschlecht der Juden nach jm ge= lassen habe/die das Kalb und die Schlange an= gebettet haben/sich die zeit her in solchen Gebir= gen der massen zusamen gehalten/das man nicht von jnen geho'rt/auch niemand hat zli jnen kom= men ko'nnen/von wegen des Sandes am Meer/ so man das Sandechtig Meer nennet. Ire spra= che soll Passart oder corrumpiert Hebraisch sein/ Und sagen die Juden eine Prophecey/davon sie sagen/das im Propheten Daniel stehet/Wie er sagt von dem vierdten theyl der Welt/der wer= de sich empo'ren/Und will der Messias kommen und die welt herschen werde/aber was das ist/ verstehe ich nicht/doch solI jre macht erschrecken= lich sein/und ungleublich/Und stehet der Turck gegen jnen in grosser gefahr/denn sie sol1en nicht auff die Turckische Grentze kommen sein/und ist jhr furhaben stracks auffs gelobte land zu zie= hen/Welchs sie das Land der verheyssung nen= nen/der meynung/jr reich/das ist/das Ju= denthumb widerumb auffzurichten, Datum Constantinopel/Anno M.D.LXII.

Translation: [fo1. a if] [1] News of the great army of red Jews who have come forth [5] in Asia from the Caspian Mountains. These Jews say they are descended from the SiX59 tribes of Israel, as you will hear in the following.

59 Whether ten or six or seven-and-a-half tribes are named, the Ten Tribes are generally meant. The differences are based on varying interpretations of the Biblical passages concerning the exiles of the Israelites.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

[ 10]

Recently written from Constantinople in this 1562nd year.

[fo1. a iir ] [ 1] News of the great army of Red Jews who have come forth out of the Caspian Mountains. These Red Jews say [5] they are descended from the six tribes of Israel, namely from the tribe of Reuben, the tribe of Gad, the tribe of Asher, the tribe of Issachar, the tribe of Zebulon, the tribe of [10] Manasseh, and each tribe has a chief and its own banner. They march with a great army, and their chiefs are as follows.

[15]

[20]

[25]

The chief in charge of the troops of the tribe of Reuben is the supreme commander of the entire army, he is a savage and wild man, and is called llian. He has under him two thousand men protected by chain mail, armed with with fighting shields and long broadswords, and clothed in silk. Their banner is black and grey, and depicts a dog chasing a hart, and on it is written in their language Dead or alive. The chief in charge of the troops of the tribe of

[fo1. a iiV ] [1] Gad is called Jonas. He commands seven thousand horsem*n on whose banner is a falcon biting the hilt of a sword (?) with these words: You or I must break. [5]

The chief in charge of the troops of Asher is

277

278

[10]

[15]

[20]

APPENDIX A

called Galleson and claims to be a Jewish margrave, and commands fifteen thousand horsem*n and seventeen thousand infantrymen. They have a red banner depicting a maiden in a green dress, with a lion standing before her, with the words: I hope to tame that which is wild. The chief in charge of the troops from the tribe of Issachar styles himself the Count of Allar. He commands twenty thousand horsem*n, of which four thousand are mounted crossbowmen. On their battle flag there is a man in [or: holding?] chains with the words: My chains will bind others. The chief in charge of the troops of the tribe of Zebulon is called Athan and styles himself Duke Persolda. He commands fifteen thousand sharpshooters. They have a blue banner on which is a withered

[fo1. a iiir ] [1] tree, with the words: I will try to become green once again.

[5]

[10]

[15]

The chief in charge of the troops from the tribe of Manasseh is called Gisar and styles himself Margrave of Vorrey. He commands twelve thousand footsoldiers in impenetrable leather armour. They have a green banner depicting an old man in slippers, with the words: I still hope to expect much. This has all been written down by the Turkish Paschas that the Turk has on his borders. The Jews here in Constantinople and elsewhere in this land are secretly extremely pleased by this news. And although no-one else has been able to get to this people [the Red Jews], the Jews

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

[20]

have always had secret relations with them. And in addition to the six tribes, there is said to be a great horde of common folk both mounted and on foot marching with them. They are said to have an unusually large amount of provisions with them, as their country is said to be exceptionally fruitful. They are also said to have many excellent artisans with them, skilled in unknown fire-works, who can make fires bum in the sky as though the fire came

[fol. a iiiV ] [1] from heaven. But this they are said to do by means of the magic arts. And these Red Jews are said to be those concerning whom the Histories relate that Alexander the Great left behind him in the Caspian [5] Mountains a new people of Jews, who had worshipped the [golden] calf and the snake, and since then stayed together in those mountains so closely that no-one has heard of them since, nor could anyone [10] reach them, on account of the sand in the sea called the Sandy Sea. Their language is said to be bastard or corrupt Hebrew. The Jews have a prophecy, concerning which they say that the prophet Daniel speaks [15] of the fourth part or comer of the world. This part will rise up, and the Messiah will come and rule the world, but what this is, I do not understand, yet their might is said to be appalling and unbelievable. The Turk is greatly [20] threatened by them, as they are said not to have come to the Turkish border, but their intent is to go straight to the Holy Land, which they call the Promised Land, with the plan of refounding their kingdom, [25] that is Jewry. Dated at Constantinople in the year M.D.LXII.

279

280 21.

APPENDIX A

Konrad Memmius, Calendarii Historici IIRelatio, 1595:60

Iunius ANNO 1595 1

Der Bolnische Adel wirdt I wider die Tarttarn auffgemahnet Den ledsten Monats tag May / hat man zu Cracaw umgeschlagen / vnd den Polnischen Adel zum drit= tenmal/ in Anzug wider die Tartam auffgemahnet / welche mit unza'hlichem hauffen vnnd grausamer Macht / durchbrechen wo'Ilen / bey welchen auch 40000 Tu'rcken oder Roten Juden befunden. [...]

Translation: [1]

[5]

The Polish nobility is called to arms against the Tartars On the last day of the month of May, a public announcment was made in Cracow with beating of drums, and the Polish nobility was called upon for the third time to take arms and march against the Tartars, who with an innumerable horde and horrible force wish to break out; they have with them 40000 Turks or Red Jews.

60 Calendarii HistoricillRelatiollWarhafftige Beschreibunge, Aller fur/memen vnnd gedenckwurdigen Historien. sollsichhin vnnd wider inn hoch vnnd nider Teutschkmden.//auch inn Franckreich. Italien. Engellandt. Hispaiiien. Hungem, Crabaten. Polen, Schweden, Sibenburgen. Wallachey. Moldaw. Turck-i/ey etc. Hiezwischen nechst-verschiner Herbstmess, dieses 1595. Jahrs. zugtragen-undll verlofJen habenllzum theil aus eigner Erfahrung, zum theililauss vberschickten glaubwurdigen Schriften, vonllTag zu Tag verfasset vnnd gestellet.IIDurch Ja c ob u m Fr ancu m der Historianllvnd wahrheit LiebhabernllArabeskenvign./IGetruckt zu Walstatt. Im Jahr, MDXCV. (Wolfenbuttel T 791

Helmst. 4° (3); Munich, Bayerische Staatsbibliothek 4° Eph.pol. 26 h [1595]), 32.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

281

The wartime pamphlets of 1596:6 1

22.

a) Weller 825 [page 1] Zwo warhafftige new Zeittung / Die Erste / Aus Venedig dis 1596. Jars / den dritten Junij Wie drey Legion rothe Juden / auB dem Gebirg Caspis / hinder dem rothen Meer / jetzundt gerust herfur kommen / Welche Keyser Alexander Magnus hinder sich im Gebirg verschlossen gelassen hat / die wollen mit Heeres krafft Jerusalem / und das gantze Jiidische Land wider gewinnen vnd einnemen. In gesangweiB gestellet / 1m Thon:

Stortzenbecher vnd Godische Michael. Die ander Zeittung. Wie durch Gottes Hulf / der grosse Furst auB Siebenbiirgen ein gewaltige Schlacht mit den Tiircken gethan / darinnen acht Wascha gewesen / deren zween gefangen / vnd drey erschossen worden sind Auch wie der Siebenburger jnen 90. Charnel / 30. Maulesell vnd 50. Tiirckische Fahnen / vnter welchen die heilige geweite Fahne des Tiirckischen Mahometi gewesen ist / Auch wie er dem Tiircken hat 50. Tausent Mann erlegt / Dargegen auch 18 Tausent Christen todt blieben / doch mit hulff des

Cited in Emil Weller, Die ersten deutschen Zeitungen (1505-1599) (Tubingen, 1872;

=BLVS, Ill); 350, numbers 824 and 825. The originals, at the former Royal Library (Deutsche

Staatsbibliothek), Berlin were destroyed or lost during the second World War. However, both were transcribed (and thus saved) by Heinrich Loewe in a privately published booklet entitled Zur Kunde von den Juden im Kaukasus aus zwei alten deutschen Zeitungen (Charlottenberg, 1900), 16-22. I have called the pages 'page' as there is no extant copy that would provide exact pagination. Since there is no copy against which to check the division of lines, I have retained the original divisions as reported by Loewe, even though format considerations force the wrapping of lines when a single line will not fit within the margins.

282

APPENDIX A

Allmechtigen das Feld behalten. Geschehen diB 96 Jahr. [page 2?] 1m thon wie man die tagweis singt Die Erste Zeittung. ho*rt zu ihr Christen aIle zugleich / ihr seit gleich Jung / Arm / oder reich davon ich euch wil singen / von Gottes Wunderwerck so groB / von newgeschehen Dingen. Als man zehlt funfftzehen hundert Jar / Sechs vnd Neunt= zig das ist war / vbrs rothe Meer ist kommen / gen Venedig ein Kaufherr gut / der Rat hats beld vemomen. Er bracht seltzam newe Zeittung her / von rothen Juden vber Meer / welche vor langen Zeiten / 1m Gebirg Caspis verschlossen sein / die wollen hefftig streiten. Sie haben sich geriistet bald / Auff den Tiircken mit gantzer gewalt / vber Caspis gezogen / Hort was ich euch jetzt singen wil / ist war vnd nicht erlogen. Die Juden mit jhrem hauffen bald / zogen vber das Gebirg mit gantzer gewaldt / sie woltens Ritterlich wageni Sie wolten die Turcken mit gantzer gewalt / auB dem Judischen Lande jagen Keyser Alexander Magnus / solche Juden in das Gebirg verschluf / sie haben sich [sehr]

[page 3] sehr gemehret / Drey Legion ist jhr in der Summ / wie jhr vor habt gehoret. Der Oberste jhr Konig groB / von Persich Solde" vnd sein GenoB / furst neunmal hundert tausent Mane / die sint all in hart Leder bekleidt / und furen in jrer Fane[.] Ein Jungfraw vnd ein Windspiel drot / Ihr Reim heist Lebendig oder todt / Bogen vnd Pfeil sie fuhren / Wollen den Streit nicht lassen ab diesen jhren Feind beriihren. Der ander Oberste allda / ein Konig auB Joponia / vber

Cf. the 1562 pamphlet, "the Duke of Persolda",

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

283

das rothe Judisch Heere / ein gantze Legio(n) gerust / auf Joponisch manire. Der Vierde auch in seiner Fahn / fuhret ein alten EiB grawen Man / mit Keten groB zu binden / bif er zu Jerusalem sein Feind mocht vberwinden. AuB Caria der Funffte Furst / nach dem in diesem Lande rust / vber hundert Tausent mehre Die sind in rothe Seyden bekleidt / mit Timorischen Wehren. Ihr rothe Fahn mit jrrdem Topff / ein gruner Adler sieht daruff / Der Reim thut also sprechen. Entzweder ich oder du / wir beide mussen brechen. Parthel / Charnel sie mit sich han / Ihr Leuffer sind auB Midian / sind alles leichte Pferde

[page 4; the catchword is missing, probably because it was printed in line 22]

Pferde / Panther Thier fuhren sie mit / sind allen Menschen sehr gefehre. Gott weiB was dieser Zug bedeut / das wissen wenig Christenleut / von diesen rothen Juden / die hinder dem rothen Meer herkomen / den Turcken zu keinem guten. Gott woll dem Turcken widerstandt thun / mit den rothen Juden zu spot un(d) hon / Darumb jhr lieben Christen / bittet GOtte umb sein Gnad / er wol unser leben fristen. Vnd auch jhr Christen alle durch Gott / bittet fleissig vmb sein Genad / das er die straff gnedig abwende / das wir nach dieser muhseligen Zeit / erlangen ein seliges Ende. Gedruckt zu Wien in Oesterreich bey Leonhart Nossinger.

Translation: a) Weller 825 [page 1] [1]

Two true reports. The first, from Venice, in this year 1596, the third

284

[5]

[10]

APPENDIX A

of June. How three legions of Red Jews, from the Caspian Mountains, behind the Red Sea, have now come out all armed, whom [the Red Jews] Emperor Alexander the Great left behind him enclosed in the mountains. They want to conquer Jerusalem and the all the Jewish lands with military might. Put to music for singing, to the tune of

Stortebecker and Godeke Michels. 63

[15]

[20]

The other report. How the great Prince from Siebenburgen with God's help fought a great battle with the Turks, in which there were eight pashas, of whom two were captured and three shot down. Also, how the forces of Siebenburgen took 90 camels, 30 mules and 50 Turkish banners, one of which was a holy consecrated flag of the Turkish Mohammed. Also how he cut down 50 thousand Turkish soldiers, while 18 thousand Christians fell, but with the help of Almighty God they won the battle. [This] happened this 96th year.

[page 2?] [1]

To the tune of a morning song." The first report. Listen now you Christians, young,

63 A populartune of someantiquity: Loewe notesP. Fabricius, Liederbuch, 1603,no. 183; and Ludwig Erk and Franz Bohme, Deutscher Liederhort (1893), II, 19, no. 233, which includesthe notes. Klaus Stortebecker and his associate Godeke Michels got their start running provisions through the blockade of Stockholm (as 'Vitalienbruder'; 1389-95), but later turned to piracy,concentrating on the shipsof the powerful Hanse, in the North Sea. Stortebecker was executedin 1402. He becamea folk hero, and the song celebrating him was composed the year of hisexecution: AllgemeineDeutscheBiographie, vol.36 (Berlin, 1971/reprint of 1893 edition), 459-460. 64 A tagweis or tagelied is a song sung by lovers as they part at dawn, or simply to greet the day. Whatthis instruction meansis unclear, as the tune has been announced; it may concern the style of singing.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

[5]

[10]

[15]

[20]

285

poor or rich, I will sing to you of God's great miracles, that came to pass recently. When we reckoned the year 1596, an honest merchant came from across the Red Sea to Venice, and told the city council this tale. He brought wondrous news of Red Jews beyond the sea, who were enclosed long ago in the Caspian Mountains, and who intend to take up arms for a bitter battle. They have armed themselves and have marched in all their might against the Turk, across the Caspian Mountains. Hear now what I sing you, for it is true, no trumped-up tale. The Jews and their bold troops marched over the mountains arrayed in all their might, to take a stand in chivalrous fashion. They wanted to drive the Turks out of the Jewish lands with all their might. Emperor Alexander the Great enclosed these Jews in the mountains. They have

[page 3] [1] multiplied greatly. They are three legions in total, as you have already heard. The commander, their great king, from Persich Solde" with his companions, prince of nine hundred times a [5] thousand men, who are all clothed in tough leather, and have on their banner a maiden and a swift coursing hound; their rhyme is 'dead or alive'; they are armed with bows and arrows, and do not wish to cease fighting and attacking this their enemy. The other commander there, a king from Joponia," in [10] charge of the Red Jewish army, has a whole legion armed in the Joponian manner. The fourth also has on his banner a grizzled old man holding great chains to bind with, until he is able to overcome his enemy at Jerusalem. [15] The fifth prince comes from Caria and has armed five

65 Cf. 'the Duke of Persolda', Weller825; or maybethis meansfrom [the] Persian[town of] Solda. 66 Japan!

286

[20]

APPENDIX A

thousand more in this land. They are clothed in red silk, and armed with Timorese weapons. [On] their banner, which is red with an earthenware pot, and a green eagle looking at it, the rhyme ~oes like this: Either you or I, we must both break." They have leopards and camels with them. Their runners are from Midian, and are all light horsem*n.

[page 4] [1] They have panthers with them and pose a serious danger to everyone. God (alone) knows what this expedition means. Few Christians know about these Red Jews who come from behind [5] the Red Sea, and pose a great threat to the Turks. May God resist the Turks, and humiliate them by means of the Red Jews. Therefore, dear Christians, ask God for his mercy, that he may yet prolong our lives. And you Christians all ask diligently for [10] his grace, that he always mercifully avert the [just] punishment, so that we can come to a blessed end after surviving these trying times. Printed at Vienna in Austria, by Leonhart Nossinger. b) Weller 82468

Zwo warhaffte wunder seltzame neuwe Zeitung Die Erste: Wie hundert mal tausend / vnd sechs vnd neuntzig tausent Juden / nem-

Cf. 1562, "Eitheryou or I: one of us must break."

Loewe, Juden im Kaukasus, 19-22. I place this pamphlet, Weller 824, second, as it mentions as its sources reports that reached the west in July and August; however, it is closer to the 1562 pamphlets, the common source for these two later publications. 68

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

287

lich das Geschlecht Roboam'" / Gad / Asar / Isaac / Sabulon / vnd Manasses vom Berg Caspin / dem Turcken in das Landt gefallen / vnd viel feste SUitt vnnd Schlosser eingenommen haben / auf Venedig / Rom / Constantinopel / im Julio vnd Augusto def 96 Jars warhafftig geschrieben / Lieder weiB gestellet: 1m Thon: Pomey / Pomey jhr Polen / etc.

Die Ander: Von einer erschrecklichen Morder Geschicht / zu Leukh im WalliBland70 den 26. Augusti dieses 96. Jahrs verlauffen: 1m Thon: Insbruck ich muf dich laBen / etc.

Gedruckt zu Lindaw am Bodensee / bey Hans Ludwig Brem /

[page 2] LObe Gott deinen HErren / 0 werde Christenheit / der mit gwalt thut zerstoren / der Turcken Grimmigkeit / der so viel Jahr vnd Tag / mit mancher schweren Plag / uns Christen hat verfolget / hort Wunder was ich sag. Als der Turck hat vemommen / wie das die Christenheitl sey uberein gekommen / vnd geschworen einen Eid / die Tribut also schwer / jm zgeben nimmermer / Leib / Gut / Blut darfur zwagen / ist er erzurnet sehr. Hat bald ein List errichtet / in seinem Ubermut / groB Schatzung aufgerichtet / geschunden der Annen Blut / sein eigen Volck daran / einen Unwill bekahm / altern Brauch kurtzumb zleben / bei Machomet schwur jederman. Ob der Turcken Vorhaben / der groB Keyser Sultan / heimlich Verdruf thet tragen / doch stifft er weiter an / weil jm jetzt diese Schantz gefehlet habe gantz / einen KrebBgang gewunnen

Reuben; cf. the 1562 pamphlet; a confusion with Rehoboam, Solomon's son? Flemish 'Luik', French Liege.

288

APPENDIX A

Practick fand er auff einen glantz. Schickt baldt seine Legaten / in das wust gBirg Caspin den Juden da zu rahten / erlegen Schatzung bhend / damit der groB Turck gut / mocht uben seinen Mut / sein grimmig Hertz erkiilen / an der Christen vnschuldig Blut. Als bald gemeldte Gesandten / jr Furtrag hetten than / die Juden sie vmbrandten / erstachens bey eim Mann / bschlossend krafftig hierauff / mit ganztem hellem hauff / das Globtlandt einzunemmen / wacker vnd munter schlagen drauff. Lerman Lerman hort man singen / im gantzen Land herumb / die Juden theten springen / waren toll / wild vnd thumb / ein jeder unter jn / wolte der grost Han seyn / das kunfftig Gluck erschnappen / in zugsagt von der Welt anbegin. Sechs hauffen waren erwehlet / der erst vom Gschlecht" [Ruben / (led by) ein Oberster·General uber das gantze Heer / ]

[page 3]

ein wilder frecher Mann / der in eim Monat bkam / zwantzig tausendt Pferd auffs gringste / in Kurif all angethan. Mit seiden Gwandt gezieret / ihr Fahnen graw unnd schwartz / in diesem thut er fiihren / ein Hund so in eim hatz / eim Hirsch nachfolget bhend / mit Goldt geschrieben sind! naeh folgende Buchstaben : Todt odr aber lebendig. Das ander Gesehleeht Gad fiihret / ein Feldherr Joran gnandt / dieser thut aueh regieren / zwantzig tausent Pferd erkandt im Fahnen gmahlet ist / ein Falek zu dieser frist / mit Goldt steht da geschrieben / du oder ich muB brechen sieh. Das dritt uhralt Gschlecht Asar / ein Marggraff hochgeborn / der Juden heist Belsazar / hatt .vnder seinem Sp*rn / funff vnd viertzig tausendt Pferd / zu FuB sieben vnd zwantzig tausendt gmehrt / ein Jungfraw lang bekleidet / im Fahnen steht gantz unverseert Die hat vor ihr ein Lowen / mit auffgespertem Maul stehn / darbey gschrifftlich wirdt gsehen / es muf aIls zscheitern

71 Loewe notes that the catchword has been cut off, but by comparison to the 1562 pamphlet, we see that an entire line is missing; I therefore supply the corresponding line from the 1562 version.

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

289

gehn / ich hoffe in der still / das Wild ich zamen will in gar kurztlichen zeiten / wirdt man sehen ein seltzam Spiel. Das Volck Isaac 72 regieret / ein Graff von Altz lobsaml der hat sein Fahn gzieret / mit zwantzig tausendt Mann / mit Armbrusten zu Rossz / ohn den verlornen Trossz / ein Held mit einer Ketten / fuhrt er mit seinen armen bloB. In seim Fahn sicht man glantzen / in Gold auffgezeichnet fein / ich setzs aIls in die schantze / es muB gewaget seyn / mein Ketten zu der stundt / bindt an den Turcken Hundt / hindurch mit allen frewden / mit den Christen mach ich ein Bundt. Uber den Stam(m)en Sabulon / KriegBherr nennt sich Athan/ ein groB Hertzog von Berseban / funffzehen tausent Manni zu Pferd mit Bogen frey / fuhrt Pflitsch-"

[page 4] Daran geschrieben wirdt gfunden / mit rotem Goldt subtill Ich durrer Baum zur stunden / wils Gott ich gnmen wil / diesem zur seiten recht / fuhret Manasses gschlecht / ein Marggraff von Noaren / zwey vnd viertzig tausendt FuBknecht. Bekleidt mit Leder schone / kein Mensch durchstechen kan/ fuhret ein grune Fahnen / darinn ein grawen Mann / der hat Pantoffeln an / diese wort sind im Fahn / ich hab noch vie I zu erwarten / Leib vnd Leben setz ich daran. 1st das nicht ein groB wunder / 0 frommer Christ vermerck / daB die Juden jetzunder / gericht haben ins Werck/ vmb Constantinopel hrumb / der Juden ein mercklich summ / sich taglich zu jn schlahend / wollen das Globtlandt han kurtzumb. Ein uberfluB mit jnen / habens bracht in das Land / damit in nichts zerrinne / an allerley Proviant / ir Edel Lande gar / ist uberaus fruchtbar / Feuerwerck so vier stund brinnet / werffen sie in die Feste dar. Es wirt auch furwar gschrieben / das rote wilde Meer / sey ein Monat still blieben biB das ihr gantz KriegBheer / heriiber kommen sey / Gotts gwalt nimb ab hierbey / dem allein ist zu wissen / was das fur ein werck muf seyn. Christus und die Propheten / habn uns vorlangst verkund/

Misreading or misunderstanding of Issachar. Loewenotesthat the verse ends here;the last line and the catchword havebeen cut off.

290

APPENDIX A

wie daB der Machomete / mit sampt der juden Gesind / der Christen Glauben zwar / sollen annemmen gar / ein Hirt ein Schaffstall werden / vom jungsten Tag sagt die Gschrift klar. 0 Jesu lieber HErre / deB Turcken gwalt zerstor / den Christen Glauben mehre / die Juden zu dir bekehr / gib fried und Einigkeit / bhut vns vor allem Leid / dein Nam ist allein heilig / hie vnd dort in all Ewigkeit / Amen.

Translation: Weller 824 [page 1] [1] Two true and marvelous reports. The first:

[5]

[10]

How one hundred times a thousand and ninety-six thousand Jews, namely the tribes Roboam [Reuben], Gad, Asar [Asher], Isaac [Issachar], Sabulon [Zebulon], and Manasses [Manasseh] have attacked the land of the Turks from out of Mount Caspin, and have conquered many fortified cities and castles, truly written from Venice, Rome and Constantinople in July and August of the 96th year, and put to music, in the tune of "Pomey, Pomey, ihr Polen, etc." The second:

[15]

[20]

Concerning the horrible story of a murder that happened at Liege in Wallonia on the 26th of August, in this 96th year, to the tune "Innsbruck ich muB dich lassen, etc." Printed at Lindau on Lake Constance, by Hans Ludwig Brem.

[page 2]

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

[1]

291

Praise God your Lord, 0 worthy Christendom, whose might destroys Turkish cruelty, which has tormented us Christians for so long now with many grave assaults, now hear my wondrous tidings! When the [Great] Turk heard that Christendom had agreed, and sworn an oath, not to pay him the heavy tribute anymore, and to risk body, goods and blood for this, he was greatly angered. He soon came up with a cunning ruse, in his arrogance, and levied a huge tax, sucking the blood of the poor, such that his own subjects no longer wished to live merely according to their old customs, and everyone swore by Mohammed. The great Emperor and Sultan was greatly displeased in his own mind by the opinion of the Turks, but he provoked them further, because he had never had so good an opportunity, so he 'went backwards'I" [changed his mind] and came up with a very clever stratagem. He sent his legates swiftly to the wild mountains of Caspin, to order the Jews there to pay their tax quickly, so that the good Great Turk could vent his spleen and cool his raging heart with innocent Christian blood. When these legates had said their piece, the Jews surrounded them and stabbed them all, to a man, and on the strength of this deed, took a solemn decision to conquer the Promised Land, and to attack [their enemies] heartily and in a lively fashion. 'Lerman, Lerman' they sang, all through the land. The Jews jumped for joy, they were wild and crazy with joy. They all of them wanted to be the co*ck of the walk and grab their future happiness, promised to them since the world began. Six great bands of men were chosen, the first from the tribe [of Reuben, led by a general over the entire army.

[5]

[10]

[15]

[20]

[25]

[30]

[page 3] [1]

He is a] wild and fearless man, who in one month easily

"KrebBgang gewinnen", according to Alfred Gotze' s Fruhneuhochdeutsches Glossar (Berlin 19677) , 141, means "to go backwards", after the manner of a crab. 7

292

[5]

[10]

[15]

[20]

[25]

[30]

APPENDIX A

gathered twenty thousand horsem*n all armed in cuirasses. Their banner is adorned with silk cloth, in grey and black, and on it is depicted a hound, hunting, pursuing a hart swiftly, and written in gold are these letters: Dead or alive. The second tribe, Gad, is led by a general called Joran, who also commands twenty thousand horsem*n. On their banner is painted a falcon, and in gold is written: You or I must break. The third ancient tribe, Asar [Asher], a high-born margrave of the Jews called Belsazar, who commands forty-five thousand horse, supported by twenty-seven thousand foot. On their banner is a maiden in a long dress, untouched by a lion before her with its mouth wide open, and written there for all to read: Everything must go to bits / But in quiet moments I hope / I plan to tame the beast / soon there will be a spectacle passing strange. The people of Isaac [Issachar] is ruled by the worthy Count of Altz. His banner is supported by twenty thousand mounted crossbowmen not counting the lost baggage train. A hero with a chain he holds with his bare arms. On his banner, worked finely in gold, shine forth the words: I risk everything on the occasion / it must be attempted! straight off I'll bind the Turkish dog with my chains / from now on will I happily / ally myself with the Christians. The general in command of the tribe of Sabulon [Zebulon] is called Athan, a grand duke of Berseban [Beersheba?], he [leads] fifteen thousand horsem*n armed with bows [the following fragment is obscure].

[page 4] [1]

[5]

On it is written in fine red gold: I will green the wizened tree, so God will, immediately; on the right side of this, the tribe of Manasses [Manasseh] is led by a Margrave of Noara, with forty-two thousand footsoldiers. Clothed in good leather that no man can pierce. He has a green banner, depicting a greybeard in slippers, and these words are on the banner: I still have much to hope for / I risk my body and my life for it. Is it not a

THE RED JEWS IN MEDIEVAL AND EARLY MODERN SOURCES

293

great wonder, 0 pious Christian, take note, that the Jews have now arrayed around Constantinople a large host of Jews who attack the Turks daily, and wish to conquer the Promised Land next? They brought a great surplus with them on campaign, so that they should lack for nothing. Their marvelous land is exceedingly rich in all varieties of foodstuffs. They cast into that fortress fire-works that bum for four hours. It is also written that the wild Red Sea75 stood still for a month, until their entire army had passed through it. Take note of God's power from this instance. He alone knows what this deed signifies. Christ and the prophets announced to us long ago that the Mohammedan[s] and the Jewish rabble will take on the Christian faith entirely, and there will be one shepherd and one sheepfold. Scripture tells clearly about the Last Day [Doomsday].

[10]

[15]

[20]

0 Jesus, dear Lord, break the might of the Turks,

[25]

increase the Christian faith, convert the Jews, give peace and good accord, save us from all suffering. Your name alone is holy, on earth as in heaven for ever and ever. Amen."

The Red Sea is here conflated with the SambationiSabbation. Thistouchingly naive paraphrase of the Lord'sPrayer provides us witha striking bridge between the theatre of secular war and the eschatological dramaof God's final battle. 7

APPENDIX B

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES 1. Commodiani Carmina (before 312 C.E.), ed. Joseph Martin:'

Desidet absconsus ultimus sanctus, Et quidem ignotus a nobis ubi moretur. Per novem tribum agant et dimidiam ipsi, Omissae duae tribum haec sunt et dimidia nobis. Praecipitque Christus per legem vivere priscos. Vivamus nunc omnes, novellae traditio legis, Lex ut ipsa docet! Apertius indico vobis. Obrelictae duae tribum et dimidia : quare Ab istis dimidia tribum? Ut martyres essent, Bellum cum inferet electis suis in orbem, Seu certe sanctorum chorus prophetarum ad illam Consurgeret plebem, qui frenum imponeret illis, Obsceni quos equi trucidarunt calci remissa; Nee suerit ad manus pacem aliquando tenere. Semotae sunt isti tribuum, ut mysteria Christi Omnia per istas conpleatur saeculo toto. Sunt autem de scelere duorum fratrum enatae, Auspicio quorum facinus secutae fuere. Non merito tales dispersi sunt? Conveniunt iterum propter mysteria castris. Tunc autem properant conpleri legis narrata. Omnipotens Christus descendit ad suos electos, Obscurati nobis qui fuerunt tempore tanto, Milia fot [tot] facti; ilIa est gens vera caelestis.

1 Commodiani Carmina. Instructionum liber I, cap. xlii, "De populo absconso sancto omnipotentis Christi Dei vivi" CChr CXXVIII.34ff.

296

APPENDIX B

Non natus ante patrem moritur ibi, neque dolores In suis corporibus sentiunt ut ulcera nata. Pausantes in lecto suo mature recedunt Omnia conpletentes leges, ideoque tutantur. Transire iubentur ad Dominum partibus istis, Exsiccat fluvium quibus sicut ante traiectis, Nee minus et Dominus ipse producit cum illis. Transiit ad nostra, veniunt cum rege caeleste. In quorum itinere quod dicam, quo Deus educet, Subsidunt montes ante illos et fontes erumpunt: Caelestem populum gaudet creatura videre. Hie tamen festinant matre defendere capta [Jerusalem]. Rex autem iniquus [Antichrist], qui obtinet, illum ut audit, In partem boreae refugit et colligit omnes. Sed cum se inlidet exercitu Dei tyrannus, Terrore caelesti prostemuntur milites eius, Ipse cum infando conprehenditur pseudopropheta; Decreto Domini traduntur vivi gehennae.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES

Anderson cites a different passage, from the Carmen apologeticum, vv, 932-939: 2

Et clamant pariter ad caelum voce deflentes, Ut Deus illis subveniat verus ab alto. Tum Deus omnipotens, ut terminet cuncta, quae dixi, Producet populum celatum tempore multo: Sunt autem Iudaei, trans Persida flumine clausi, Quos usque in finem voluit Deus ibi morari. Captivitas illos ibidem redegit ut essent, Ex duodena tribu nove semis ibi morantur. (60-61)

Alexander's Gate, 60-61.

297

298

APPENDIX B

Ambrose, De Fide ad Gratianumi'

Gog iste Gothus est, quem iam videmus exisse, de quo promittitur nobis futura victoria, dicente Domino: 'Et depraedabuntur eos qui depraedati eos fuerant, et despoliabunt eos qui sibi spolia detraxerant, dicit Dominus. Eritque in die ilIa, dabo Gog (hoc est, Gothis) locum nominatum, monumentum Israel multorum virorum congestum, qui supervenerunt ad mare; et per circuitum struet os vallis, et obruet illic Gog et totam multitudinem eius..."

3 Book ii, 16; 495, 138: PL XVI, 611-612. Cited from Anderson, Alexander's Gate, 9; Ambrose has just quoted Ezek. 38,14.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES

Jerome, Quaestiones Hebraicae in Genesim/'

Scio quendam Gog et Magog tam de praesenti loco quam de Exechiel ad Gothorum nuper in terra nostra vagantium historiam retulisse: quod utrum verum sit, proelii ipsius fine monstratur. Et certe Gothos omnes retro eruditi magis Getas quam Gog et Magog appellare consueverant.

Jerome, Commentariorum in Hiezechielem libri XIV: 5

5 6 7 8

Undecimus in Hiezechielem explanationum in extrema sua parte contra Gog et Magog vaticinium continebit et usque ad exordium civitatis in monte positae et templi in ea siti veniet Hierusalem. Quem si, adiuvante Domino et sua mysteria disserente, potuero ad calcem usque perducere, diu mihi erit multumque dubitandum, utrum ad spiritale" templum debeam mittere manus an aperte ignorantiam confiteri, praesertim cum et apud Iudaeos et apud nos super interpretatione eius grande silentium sit, aliis in futuro tempore exstruendum [10] esse censentibus, aliis bono quidem animo, sed imperito, scientibus spiritalia esse quae dic*ntur et tamen ipsa spiritalia, quomodo disseri debeant, nescientibus. Et interim, ut praesentis operis cura nos teneat, et scias, 0 virgo [sic: virgine] Christi Eustochium, orandum tibi esse pro nobis. In prophetia [15] difficillima illud breviter admonebo, quod vir nostrae aetatis haud ignobilis," ad imperatorem scribens, super hac natione dixerit: Gog iste Gothus est,S cui qua ratione possint omnia quae in ea scripta sunt coaptari, non est meum sed eorum qui hoc putant disserere.

Gen. 10,2; CChr LXXll.11, 18-22; PL XXIII.951. Ez. 11; CChr LXXV.480, 1-19; PL XXV.325-326. Variant: spirituale. Jerome means Ambrose. Ambrose, De fide ad Gratianum, ii, 16; 138; PL XVI, 611-612.

299

300

APPENDIX B

Jerome, Commentariorum in Hiezekielem libri XIV:9

[1476] ... Igitur Iudaei et nostri iudaizantes putant Gog gentes esse Scythicas immanes et innumerabiles quae trans Caucasum montem et Maeotim paludem et propter Caspium mare ad Indiam usque tendantur [1480]-et has post mille annorum regnum esse a diabolo commovendas-, quae veniant in terram Israel ut pugnent contra sanctos, multis secum gentibus congregatis: primum Mosoch quos Iosephus interpretatur Cappadoces; dein Thubal quos idem Iberos vel Hispanos, Hebraei Italos suspican- [1485] tur, habentes secum in exercitu Persas, Aethiopes et Libyas; Gomer quoque et Thogorma quos Galatas et Phrygas interpretantur; Sabaeos quoque et Dedan et Carthaginenses sive Tharsis; et hoc esse, quod Ioannes quoque in sua ponit Apocalypsi [Rev. 20,7]: "Et cum finiti fuerint 15 mille anni, solvetur Sata- [1490) nas de custodia sua, et egredietur ut seducat gentes in quattuor angulis terrae, Gog et Magog, ut congreget eos ad bellum: quorum numerus est sicut arena maris. Et ascenderunt per latitudinem terrae, et circumdederunt castra sanctorum et civitatem dilectam. Et descendit ignis a Deo de caelo, et devoravit eos: et [1495] diabolus qui seducebat eos missus est in stagnum ignis et noctibus in saecula saeculorum," non intelligentes [sc. Iudei et iudaizantes] totum volumen Ioannis, quod Revelationis titulo praenotatur, esse mysticum, et revelatione nos indigere ut possimus cum propheta [1500] dicere: Revela oculos meos, et conciderabo mirabilia de lege tua. Alii vero terrenum sensum relinquentes et iudaicas atque aniles fabulas quae noxiae sunt, et acquiescentes sibi detrahunt in profundum, nimium ad alta conscendunt et multo peiores fingunt nenias, ut in caelesti Hierusalem diaboli et [1505] omnis exercitus eius bella describant et sub etymologia gentium singularum interpretentur spiritalia nequitiae in caelestibus. Quae nos omnia lectoris arbitrio concedentes, non tam aliena damnare quam ecclesiasticam explanationem affirmare conabimur. 'Gog'

Ez. 11, 38,1-23; CChr LXXV.525, 1476-1490; and 526, 1501 - 527, 1512.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES

graeco sermone doma, latino 'tee- [1510] tum' dicitur; porro 'Magog' interpretatur 'de tecto'--omnis igitur superbia et falsi nominis scientia quae eregit se contra notitiam veritatis, his nominibus demonstratur.

301

302

APPENDIX B

Augustine, De Civitate Dei, XX, ch. 11:10

Gentes quippe istae, quas appellat Gog et Magog, non sic sunt accipiendae, tamquam sint aliqui in aliqua parte terrarum barbari constituti, sive quos quidam [sc. Hieronymus] suspicantur Getas et Massagetas propter litteras horum nominum primas, sive aliquos alios alienigenas et a Romano iure seiunctos." Toto namque orbe terrarum significati sunt isti esse, cum dictum est 'nationes quae sunt in quattuor angulis terrae', easque subiecit esse 'Gog et Magog'.

CChr LXVIII; PL XLI.676.

This accusation (that Jerome suspected Gog and Magog to be the Getas and Massagetas

because they shared the fust initials of their names) does not fit with Jerome's rejection of this interpretation in his Quaestiones Hebraicae in Genesim; see text 4, above.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES 303

Adso (954), Libellus de Antichristo ad Gerbergam Reginam:"

Concerning Gog and Magog:" 1 Tunc exsurgent ab Aquilone spurcissimae gentes, quas Alexander rex inclusit in Goch et Magoch." Haec sunt viginti duo regna, quorum numerus est sicut arena maris. Quod cum audierit Romanorum rex, convocato exercitu 5 debellabit eos et prosternet eos usque ad internecionem. Hie semper habebit prae oculis Scripturam ita dicentem: Rex Romanorum omne sibi vindicet regnum terrarum. Omnes ergo insulas et civitates devastabit, et universa idolorum templa destruet, et omnes paganos ad baptismum 10 convocabit, et per omnia templa crux Christi erigetur: Judaei etiam tunc convertentur ad Dominum.

Honorius Augustodunensis (+1130):15

In India est mons Caspia, a quo Caspium mare vocatur. Inter quem et mare Gog et Magog ferocissimae gentes, a magno Alexandro inclusae feruntur. Quae humanis carnibus vel caudis bestiis vesc*ntur.

10.

Lucidarius (12th century):"

In India ist ein berc der heizet Caspius, da von heizet daz Speniche mer. zwissent dem mer unde dem berge, vermurte der kunic Alexander zueiger slaste hit, die hezent Goc unde Magoc. die lute ascent nith wen rowe tier unde menschen fleisch.

PL CI (in secondvolume of Alcuin's works), 1289ff. PL CL1296b. 14 Here both Gog and Magog are a country or place, as Magog is in Ezekiel 38. 15 De imagine mundi libri tres,PL CLXXILI23d: ch. XI, "de India". This brief passage appearsin the midstof a description of the monstrous andfabulous peoplesof 'India' , including the pygmiesand the cranes,the macrobios and the griffons, peoplewho eat their aged parents, dog-headed people, monoculi, cyclopses, peoplewithone foot, whichthey use for shade,people whose face is in their chest, people who live on the odor of apples, etc. 16 This 12th-century German work was often copied, then printed in the 14th and 15th centuries. Its main source is Honorius' Imago mundi: ed. Felix Heidlauf(Weidmann, 19702; = Deutsche Texte des Mittelalters, 28), 10,27 - 11,3. 12

304

APPENDIX B

Translation: [1]

In India is a mountain called Caspius, after which is named the Spanish Sea. Between the sea and this mountain, king Alexander walled up two nations, called Gog and Magog. These people eat nothing but raw [5] animal and human flesh.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES 305

11.

Lamprecht's Alexander (c. 1130):17

4108 Allexander ward kunt getan, zwie geslechtte sessen in Paran, 4110 die fugten der weltte gros not, manig helt geleg von in dot und weren niut gUt nach gebur. mangen ward ir leben sur: wa si namen tiber hang 4115 [missing] wib und kind slugen sy ze hant; Og und Magog waren sy genant. Allexander zoch dar mit einer krefftiger schar 4120 und betwang sy sunder dank und treib sy an allen wank in ein gebirge gros, daz an die Pigine stost, an daz wiettende mer, 4125 da vermuret er daz selb her: er treibs durch ein enges tall, da der weg was smal, ein mur von einem berge unz an den andren zoch gelich den bergen hoch 4130 und besaczt mit gutter wer. danach zoch er mit sinem her. Translation: Alexander was told [4108] that two tribes living in Paran were causing the world great trouble. [4110] Many a brave warrior lay dead, killed by them, and they did not behave themselves as they ought to. Many were tired of life: for they [Gog and Magog] were becoming very powerful 17 Die BaslerBearbeitung von Lamprechts Alexander, ed. Richard MariaWerner, BLVS 154(Tubingen, 1881), fromthe fifteenth-century manuscript in the University Library at Basel, E VI 26; this passage is on pages 186-187 of Werner's edition. See also the edition of Karl Kinzel, Lamprechts Alexander nach drei Texten (Halle: Waisenhaus, 1884). Kinzel describes the manuscript traditions and dating in a useful introduction.

306

APPENDIX B

[4115]

[4120]

[4125]

[4130]

[missing] They slew women and children without hesitation; Og and Magog are their names. Alexander set out with a mighty army and conquered them without the prospect of booty" and drove them without hesitating into a great mountain range that borders the Pigine, by the Raging Sea, there he walled in that same army [Og and Magog]: he drove them through a narrow valley, where the path was narrow, and built a wall from one mountain to another, as high as the mountains themselves, and well-defended with strong ramparts. Then he marched on with his army.

I.e., for the common good.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES 307

12.

The Latin letter of Prester John (c. 1165):19

[15.] Habemus alias gentes, quae solummodo vesc*ntur camibus tam hominum quam brutorum animalium ac abortivum, quae nunquam timent mori. Et cum ex his aliquis moritur, tam parentes quam extranei avidissime comedunt eum, dicentes: "Sacratissimum est humanam camem manducare." [16.] Nomina quarum sunt haec: Gog et Magog, Arnie, Agic, Arenar, Defar, Fontineperi, Conei, Samantae, Agrimandi, Salterei, Armei, Anofragei, Annicefelei, Tasbei, Alanei." [17.] Istas nempe et alias multas generationes Alexander puer magnus, rex Macedonum, conclusit inter altissimos montes in partibus aquilonis. Quas cum volumus ducimus super inimicos nostros et data eis licentia a maiestate nostra, quod eos devorent, continuo nullus hominum, nullum animalium remanet, quin statim devoretur. [18.] Inimicis namque devoratis, reducimus eas ad propris loca. Et ideo reducimus, quia, si absque nobis reverterentur, omnes homines et universa animalia, quae invenirent, penitus devorarent. [19.] Istae quidem pessimae generationes ante consummationem saeculi tempore Antichristi egredientur a quatuor partibus terrae et circu[m]ibunt universa castra sanctorum et civitatem magnam Romam, quam proposuimus dare filio nostro, qui primo nascetur nobis, cum universa Italia et tota Germania et utraque Gallia, cum Anglia,

Britannia et Scotia; dabimus ei Hispaniam et totam terram

usque ad mare coagulatum. [20.] Nee mirum, quia numerus earum est sicut harena, quae est in litore maris, quibus certe nulla gens, nullum regnum resistere poterit.

Zamcke, Der PriesterJohannes, 911. These are the other names associated with the tradition of the 22 or 24 'unclean peoples' originally supposed to have been walled up by Alexander. 19

308

13.

APPENDIX B

Peter Comestor, Historia Scholastica (c. 1165):21 De Captivitate Decem Tribuum 'Contra hunc ascendit Salmanasar, rex Assyriorum, et factus est ei Osee tributarius. Cumque deprehendisset rex Assyriorum quod Osee rebellare niteretur per Susac regem Aegypti, cui munera miserat, obsedit eum, et vinctum misit in carcerem Ninive, et obsedit Samariam tribus annis, et cepit earn anna nona Osee et sexto Ezechiae, et transtulit Israel in Assyrios,' scilicet septem tribus quae remanserant, 'et posuit eos iuxta fluvium Gozan ultra montes Medorum et Persarum.'

The text in half-quotes is cited, with some abbreviations and variations, from the Vulgate (Liber Malachim 17,3)/2 which reads: contra hunc ascendit Salmanassar rex Assyriorum et factus est ei Osee servus reddebatque illi tributa 4 cumque deprehendisset rex Assyriorum Osee quod rebellare nitens misisset nuntios ad Sua regem Aegypti ne praestaret tributa regi Assyriorum sicut singulis annis solitus erat obsedit eum et vinctum rnisit in carcerem 5 pervagatusque est omnem terram et ascendens Samariam obsedit earn tribus annis 6 anna autem nona Osee cepit rex Assyriorum Samariam et transtulit Israhel in Assyrios posuitque eos in Ala et in Habor iuxta fluvium Gozan in civitatibus Medorum 3

Lib. IV Regum [II Kings], xxvi, in: PL CXCVIII, col. 1407. Biblia Sacra iuxta Vulgatam versionem, ed. Robert Weber, O.S.B. (Stuttgart: Deutsche Bibelgesellschaft, 1983 3) , IV Reg. 17,3-6. 21

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES

14.

The Berlin manuscript of the middle High German translation of the Latin letter of Prester John:"

[32] Ein wazzer strichet da bi vber tageweide dri an eime ende durch min lant vnde vellet an den selben sant: nie gesach man so groz vlut gan. [33] Wazzers hat sie keinen tran: daz da vluzet daz sint steine vnd groze bloch gemeine. Da sie vellet in den sant, da verswindet sie zu hant unde enwirdet niemant geware war stoc oder stein hin Yare. Nicht weiz ich, wa von ez si, in der wochen tage dri jo vor tage stet ez stille: so vert vber swer da wille. [41] Die selben steine die so vlozzen haben ein yolk beslozzen der iudischen geslechte mine, der en ist kein die mir nicht dine.

309

23 The only surviving manuscript is that listed by Zamcke as belonging to the "Berliner Bibliothek", Ms. germ. Oct. 56, fo1. la to l3 b, published by Zarncke, Der PriesterJohannes, 951-952; lines 94-96 and 1-17; stanzas 33-39; alsopublished by Hoffmann von Fallersleben in the Altdeutsche Blatter I, 308-324.

310

APPENDIX B

Translation: 32 At one end of my lands, a river flows, three days' march in length, and flows into that same sand (the Sandy Sea): no-one ever saw so great a river. 33 It has not a drop of water in it: what flows are stones and great sharp-edged blocks of wood. Where it runs into the sand, It disappears entirely And no-one will ever find out where the wood and rocks end up. I do not know why, but on three days of the week, just before day-break it stands still, so that anyone can cross who will. 41 These very stones flowing therein hold enclosed a people of Jewish stock who are under my sway; there is not one who does not serve me.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES

311

15.

Text from the early sixteenth-century Ambras-Wiener manuscript of the Letter of Prester John; version of the early 14th centuryr"

Vemym was ich mayne: enhalb des phlumes der staine die zehen geschla'cht der Juden sint besperret, man, weib vnd auch kindt, mit einem gebirg, das wunder hoch ist, die nymmer mer dhaynen tag noch dhain frist von derselben vancknu'sse kamen vnd irdischen man nie me vemamen, die Alexander bey alten zeiten, der da wunderlich hiess nahen vnd weiten, also lebentige daynne het vertan: die ich auch in meinem gebot han. Sy iehent, sy haben herren vnd ku'nige vnder in; on zweyfel ich ir aller herre bin. ir zins gebent sy mir, von der warheit das sag ich dir, ze herren sy auch vnnser iehent, wenn sy vnnser gepot sehent.

Translation: [41]

Hear what I say: the other side of the river of stones, the ten tribes of the Jews are

enclosed, men, women and children, by a mountain [range] that is marvelously high. They will never again come out, not on any day or at any time, from this, their prison, and never have heard more of earthly men. Alexander, who long ago did wonders, commanding [the mountains] to come together and go apart, enclosed all of them therein alive;

Vienna, Ambras- und Hofbibliothek, fol. 235b to the end of the manuscript; published by Zamcke, DerPriester Johannes, 963, vv. 571-588, stanza41; for dating and details of the manuscript, see Zamcke, ibid., 955ff. 24

312

APPENDIX B

and I am lord over them all. They claim to have lords and kings among them, but there is no doubt that I am lord of them all. They pay me their tribute, and I tell you truly, they acknowledge me as their master, when they see my power and might.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES 313

16.

Godfrey of Viterbo (1125-1202), Pantheoni' [19] Vicit [Alexander] Amazonides, ibi rex, vicitque leones, [20] Tunc unicomes, vicitque varios dracones, Qua populus Garamas nudud arare solet. Vidit Hebraeorum populos quasi millia centum, Sub duce Salmanasar captos inibique retentos, Qui de Samaria praeda potentis erant. [25] Fertur Alexander hac plebe petente rogari, Eius ut auxilio queat in patriam revocari. Rex, ubi res patuit, non miserebor, ait. Si populo peccante, Deus vos hie relegavit, Iussa Dei caeli per me nequeunt vacuari, [30] Ut Deus instituit, sic maneatis, ait. Insuper ipse preces devoto corpore fudit, Ut Deus hos faceret, alpina rupe recludi, Ne magis hinc habeant, quod petit ipse fuit. Ardua montana fuerant hinc inde remota, [35] Quae rex transposita videt hue, coniunctaque tota, Concludunt populos, continuantque loca. Author reddit rationem cur montes translati sint, utrum per preces Alexandri vel alio iudicio. [40] Rege petente fit hoc, sed non prece traduce regis, Nec prece pagani, fieri tam grandia legi, Sed prece Christicolae, saepe venire solent. Dummodo transferri montes, rex forte perorat. Incidit in punctum fati quia venerat hora, [45] Nam si non peteret rex, tamen ista forent. De Goth et Magoth quos Alexander inter montes conclusit. Finibus Indorum species fuit una virorum, Goth erat atque Magoth, dictum cognomen eorum, [50] De causis quorum, scribere pauca Yolo. Ex aliis scriptis poteris cognoscere quid scit, Narrat Esaias, Isidorus, Apocalypsis,

5 2 Pantheon sive Universitatis Libri, qui Chronici appellantur, xx, Omnes omnium seculorum et gentium, tam sacras quam prophanas Historias complectentes (Basel, 1559), part XI, 266, line 19ff.

314

APPENDIX B

Tangit etiam in titulis magna sibylla suis. Camibus humanis solet haec gens sordida vesci, [55] Quid sit rex, vel lex, vel dux, vel ius ibi nescit, Regula tunc illis normaque nulla fuit. Fertur ab his lupus atque canis vel rana vorari, Funeribus voluit Goth, atque Magoth, saturari, [267,1] Tuba cadaveribus vescitur ore pari. Patribus ipsorum tumulus fit venter eorum, Tumbaque natorum patris est in ventere suorum, Tale dedit populo vita ferina forum. [5] Turpia sunt plura, quibus utitur atra figura, Vidit Alexander quid turba facit peritura, Praeparat etiam meritis reddere digna suis. Montes ob hanc causam tenet hanc sub tegmine clausam, Sic quod in aetemum discedere non erit ausa, [10] Ne ferat exemplum, vita nefande malum. o lector, Goth atque Magoth, vis scire quid est hoc? Tecta super tecta," resonat haec nomina lecta, Denique multiplici tegmine tecta fuit. Gens ea quae tanto conamine clausa tenetur, [15] Fine dato mundi, post fortior egredietur, Tunc quoque deficiet lex nova, lexque vetus. Tunc Antichristi robur praestabitur isti, Ut queant Ecclesiis gens ipsa resistere Christi, Ipsaque Christicolis tunc gravis hostis erit. Tunc rex Romanus surget, testante sibylla, Viribus imperii qui gentem destruet illam, Qui rex Ausoniae fiet et Italiae. Nomen etiam HIe Dei conscriptum fronte tenebit, Auratis laminis, cui mundus pace favebit, [25] Postea conversus religiosus erit. Christi sine patris nomen, iussi deitatis Deferet auratis laminis in fronte ligatis, Hostibus iratis poelia dando satis. Denique pro Christo statuet dimittere Romam, [30] Religione bona deponet in urbe coronam, Stare Hierosolymis, vivere mente bona. Huius erit constans animus longaevaque vita,

See Augustine's etymological description, above, no. 7.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES 315

Tunc convertetur Iudaeus et Israelita, Annis centenis rex remanebit ita. [35] Ex tunc terrigenis iam non erit ulla potestas, Grandis et infesta populis tribulatio restat, Pax abolenda perit, turbidus orbis erit. Ista sibyllinis scriptis praeconia dixi, Si nee in his contentus eris, patet Apocalypsis, [40] Et reliqui libri, dent potiora tibi.

[In part X, however, the Jews are saved, and thus specifically excluded from the ranks of Antichrist's servants, who are Gog and Magog enclosed by Alexander:"] [3]... et cum completi fuerunt 122 anni, Iudaei conver[5] tentur ad Dominum, et erit ab omnibus sepulchrum eius gloriosum. In diebus illis salvabitur Israel, et habitabit confidenter. In illo tempore surget princeps iniquitatis de tribu Dan, qui vo[10] cabitur Antichristus. Hie erit filius perditionis, caput superbiae, magister erroris, plenitudo malitiae, qui subvertet orbem, et faciet prodigia et signa magna per falsas simulationes: [15] deludet autem per artem magicam multos, ita ut ignis de coelo descendere videatur. Et minuentur anni sicut menses, et menses sicut septimana, et septimana sicut dies, et dies sicut horae Et ex[20] urgent ab Aquilonae spurcissimae gentes, quas Alexander rex inclusit, Goth videlicet et Magoth. Haec duodecim regna, quorum numerus est sicut arena maris.

Pantheon, 257.

316

17.

APPENDIX B

Hugh of St. Cher (c.1200-c.1263), Postillae in Bibliami" [D11] Et factus est sermo domini ad me dicens: Fili hominis, pone faciam tuam contra gog etc. [Ez. 38,1-2] Istud capitulum dividitur in tres partes. In prima parte dicitur quod gog et magog congregabuntur exercitum suum et venient in terram promissio-[15]nis. In secunda parte eorum propositum declaratur, ibi: In die ilia ascendent sermones etc. In tertia parte convertit sermonem suum ad gog, et replicat eius adventum iam a multis temporibus ante prophetatum, et ad ultimum ponit eius destructionem et suorum, ibi: Propterea vaticinare fili hominis etc. Quaeritur au-[20]tem in hoc loco quis sit iste gog, et quis sit iste magog? Hieronymus illud tamen exponit de hereticis qui impugnant ecclesiam, et reputat fabulosum esse quod dic*nt iudaei, qui volunt hoc exponere dicentes gog et magog ad letteram esse duas gentes quae in fine mille annorum venient contra iudeos et destruentur a suo messia, [25] quem adhuc expectant. et hoc satis patet in illa Glossa "Judei et nostri iudaizantes etc.", et etiam in originali. Notandum tamen quod quantum ad hoc non est fabula, quin gog et magog sint duae gentes aquilonares: quas quidam dic*nt getas et massagetas. Getae sunt gothi. Unde Isidorus in libro etymologiarum. Gothi [30] a magog filio iaphet nominati putantur de similitudine ultimae syllabae, quos Moraliter: Et factus est sermo domini ad me dicens: Fili hominis pone faciem tuam contra gog etc. Gog interpretatur tectum, per hoc intelligitur superbi, vel ipsa superbiae excellentia. Superbi enim volunt semper ascendere super tecta ut [35] videantur. Magog autem interpretatur de tecto, et significat filias superbiae quarum [239\ E, I] syllabae, quos veteri magis getas quam gothos vocaverunt: gens fertis et potentissima, corporis mole ardua, armorum genere terribilis. Massagetae autem sicut idem dicit Isidorus ex scythicarum origine sunt. Et dicti massagetae quasi graves id est forte getae. Alii [5] dic*nt has duas

Basel:Amerbach, 1504; on Ezekiel38, fo1. 239\ D - 239v , F; "ExpositioCa. XXXVIII [of Ezekiel]". 28

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES

gentes gog et magog ab alexandro magno in partibus macedoniae [I] conclusas, ubi tantum sunt multiplicatae ut vigintiquattuor regna de se reddidissent. Sane potest dici de hoc quod gentes aliquae sunt sic vocatae quaecumque sint. Unum quantum [10] ad historiam possumus dicere: quod istae gentes forte venerunt cum nabuchodonosor ad destruendam hierosolymae, et multi mala fecerunt iudaeis, et ideo eorum destructio praedicitur quae facta est a medis et persis, quoniam et chaldaei ab eis [15] devicti sunt: ita dic*nt quidam. Verius potest dici et fidelibus quod in hoc capitulo praedicit persecutionem ecclesiae iustorum, vel quae quotidie fit ab hereticis, vel quae fiet ab antichristo in temporibus ultimis. Et hoc bene competit quod propheta in ultimis suis visionibus de extremeis temporibus loquitur. Sicut enim in sequentibus videt remunerationem sanctorum in visione [20] templi et distributione terrae: Ita hie videt persecutionem iustorum, quia per multas tribulationes intrabunt sancti extremi in regna coelorum. Ideo credimus hic non esse aliud sensum litteralem quam de persecutione futura per antichristum, quae designatur per gog et magog. Omnis enim multitudo reproborum per eos intelligitur. Vicesimo libro de civitate dei [25] dicit Augustinus quod dicit Hieronymus. Gog et magog ecclesiam dei persecuturos non sic intelligitur tanquam isti sint aliqui in aliquam parte terrarum barbari constituti, sed per eos malorum universitas intelligitur.

Concerning the Ten Tribes:29 [F, 23] Et educam te et omnem exercitum tuum. Tangit secundum quosdam hie quod praedictae duae [25] gentes modo dic*ntur inclusae sicut et decem tribus, sed tunc exibunt cum antichristo. Vel Educam te, quia modo mysterium operatur iniquitatis id est secreta iniquitatis et latens fit, sed tunc educetur et aperietur.

239\ F, 23-27.

317

318

18.

APPENDIX B

Hugo Ripelin de Argentina, O.P. (1210-1270), Compendium theologicae veritatisi" [Liber Septimus] De gog et magog, Cap. x. De gog et magog dic*nt quidam quod sunt decem tribus [25] ultra montes caspios clause, tamen ita quod bene possent exire si permitterentur, sed non permittuntur a regina amazonum sub cuius regno et ditione vivunt. Has dic*nt iudei in fine seculi exituras et venturas in hierusalem, et cum suo messya ecclesiam destructuras. Alii dic*nt quod per gog et magog itelli-[30]gitur exercitus antichristi qui in fine seculi veniet ecclesiam expugnare. Per gog secundum glossam illi per quos latenter dyabolus persequitur fideles. Per magog autem illi per quos aperte vel idem qui prius tempore antichristi occulte, et postmodum aperte ecclesiam persequitur. Secundum Augustinum gog refertur ad gentes, ma-[35]gog ad dyabolum, quia gog occultatio interpretatur, magog detectio.

30 DIm: Johannes Zainer, 1481 (Hain 437; Gesamtkatalog der Wiegedrueke, 600). The passages reproducedhere are from book VII. Other printings include Ulm, no year (the volume in which it is bound, Wolfenbuttel Li 4° 2, dates from 1473 (Rain 435); Paris [Francis Regnault], 1508 and Venice, 1588.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES

19.

319

Eike von Repgow, the Sdchsische Weltchronik, early thirteenth century:" Alexander, do he vele wunders hadde gedan, he vor och vor sineme dode an dat gebirge, dat dar het montes caspii. dar vant he inne tein geslechte der gevangenen Joden. de mochten wol ut komen unde ne mosten, dor dat se godes vorsakeden unde afgode ane baeden. Do Alexander vornam ere missedat, he let se bemuren dar ane, of se ut wolden, dat se ne mochten. De muren ne konde al minsklich arbeit vullen bringen. Do bat Alexander god, dat he erne dar to hulpe, wente se weder gode gedan hadden. do ructe dat gebirge to samene doe ALexanderes gebede, de och en heiden was, unde beslot de Joden dar inne. Dar solen se inne bliven bit an de tit dat it nae dem jungesten dage. so solen se utkomen unde michele slachtinge an deme volke began.

Translation: [1]

Alexander, after having accomplished many wondrous deeds, travelled before his death to the mountains called the Caspian Mountains. Therein he found the ten tribes of the imprisoned Jews. They wanted to come out but could not [5] because they had forsaken God and worshipped idols. When Alexander learned of their abominations, he let them be walled up therein so that they could not come out, even if they wanted to. But no human efforts could ever achieve the construction of these walls. So Alexander begged God to help him, as they [the'Jews'] had sinned [10] against God. Then the two mountains moved together on account of Alexander's prayers, even though he was a heathen, and enclosed the Jews therein. There they are to stay until the time that is close to the Last Day. Then they will come out and commit much slaughter among the people [Christians].

31 Published as Das Zeitbuch desEike vonRepgow, ed. H.F. Massmann (Stuttgart, 1857), 68-69; also in the MGH Deutsche Chroniken II, ed. Ludwig Weiland (1877).

320

20.

APPENDIX B

Matthew of Paris (C. 1195-1259), Angli historia maiori"

After describing the Mongol (Tatar) invasions of 1240-41 and the "Tartars" themselves, Matthew comments:

Creduntur isti Tartari, quorum memoria est detestabilis, fuisse de decem tribubus, qui abierunt, relicta lege Mosaica, post vitulos aureo; quos etiam Alexander Macedo primo conatus est includere in praeruptis montibus Caspiorum molaribus bituminatis. Quod opus cum videret humanos labores excedere, invocavit auxilium Dei Israel; et coierunt cacumina montium adinvicem, et factus est locus inaccessibilis et immeabilis. Super quem locum dicit Josephus, 'Quanta faciet Deus pro fideli, qui tantum fecit pro infideli?' Unde liquet, Deum" nolle ut exeant. Veruntamen, sicut scribitur in scholastica" historia, exibunt circa finem mundi, magnam stragem hominum facturi. Emergit autem dubietas," si isti sint nunc exeuntes Tartari, cum non utantur lingua Hebraica, nee legem sciant Mosaicam, nec utantur vel regantur legalibus institutis. Ad quod respondetur quod nihilominus credibile est, quod isti sunt de inclusis de quibus mentio praelibatur."

32 The version known as the Chronica maior was published in the Rolls Series by Henry R. Luard (London, 1872-1883) in five volumes and is cited by Anderson Alexander's Gate, 7071, from vol. IV, 77f. The Historia was published at London in 1571. I have given variant readings from the latter (Wolfenbuttel Gr 4° 11, 732, line 24ff). 33 1571: Dominum. 34 1571: Scholastica. 35 1571: dubium. 36 Matthew is not so critical as to give up the popular thesis that the Tatars were the apocalyptic (Comestorine) Ten Tribes, despite clear evidence to the contrary. This evidence Matthew cites then dismisses as mere appearance: they may not look or sound like Jews, but the evil essence is the same. The 1571 edition continues as follows: "Sed sicut etiam adhuc in ducatu Mosaico corda eorum rebellia in reprobrum sensum sunt conversa, ita ut irent post Deos alienos et ritus ignotos, ita et nunc magis prodigaliter, ita ut ab omni alia natione ignoretur, cor eorum et lingua confunditur, et ita in ferinam crudelitatem et insipientam Deo vindice commutatur." This second use of 'ignore' shows that to Matthew, the unknown was greatly to be feared.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES 321

Rudolf von Ems, Alexander, between 1220 and 1260:37

21.

waz er [Alexander] mit den Juden ie grozer wunder begie, daz seit der wise Josephus. der heilige Metodius, Kristes martelaere, der schreip von im diu maere wie er Gog Magog besloz, die vervluochten kunne groz..."

13038 13040

13045 Translation: 13038 13040

...the great marvels he then performed concerning the Jews are recounted by Josephus the Wise. Saint Methodius, a martyr of Christ, writes about Alexander that he enclosed the great and damnable clan 13045 (people) Gog Magog.

Verses 16,837-16,996: 16838 16840

16845

16850

der zehen geslehte herschaft wuohs manec jar in Caspia: sie sazen zinsliche del den Persen sunder widerstrit manec jar unz an die zit daz sie bevunden maere daz der wunderaere Alexander der wigant haet uberwunden diu lant und vur diu riche dar was komn. ouch haten sie von im vernomn die ere - als ich iu han geseit die er mit grozer werdekeit in Jerusalem den Juden tete. Ed. Victor Junk (Leipzig, 1929).

322

16855

16860

16865

16870

16927 16930

16935 16965

APPENDIX B

sie santen zim und was ir bete daz er sie lieze mit ir scharn vriliche ze lande varn, daz man in niht taete. der edel degen staete vragte do der maere durch waz schulde waere diz groze her gevangen da. do sagte man dem kunge sa rehte wie ez was geschehn und als ich iu han verjehn daz sie durch des tiuvels spot verkurn gar den hoehsten Got und sprachen Baal ir gebet, swaz in Got gnaden ie getet. Der kunec smierliche sprach daz doch niht durch guot geschach "deswar, sit sie den hoehsten Got durch ir untriuwen gebot hant verlazen und verkorn und sit sie durch sinen zorn so lange sint gevangen hie, so wil ich baz besliezen sie. [... ] Alsus sint sie behalten und muezen iemer alten mit der vancnisse da in der vil wilden Caspia unz an die jungesten zit als uns diu schrift urkunde git, s6 werdent sie her uz gelan, die welt muoz von in kumber han und schaden vii mit arbeit, als uns der wissage seit. [ ... ] Mit endehafter warheit die vancnisse hat geseit der gewaere Josephus. da bi seit Metodius

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES 323

16970

16975

16980

16985

16990

der rehte und der gewaere ouch ein ander maere, der was ze Patres in der stat zeinem rihtaere gesat ein bischof nach der kristenheit der durch Krist die martel leit, der beguonde suochen obe er an den buochen vunde keiniu maere der vergezzen waere und in latine niht geschribn, in kriesch und in ebreisch belibn. do vant er nutziu maere diu der vil gewaere Jeronimus niht tet erkant und sie ouch lihte niender vant und da von an im belibn ungeseit und ungeschribn. er trift vil kurzliche die scheidunge der riche und wie sie nach den ersten man die scheidunge huoben an und wie diu welt verenden sol, daz hat sin maere gendet wol. swaz der von Alexander seit ungelogener warheit.

Translation:

16838 16840

16845

The power and might of the ten tribes grew for many years in Caspia: they were docile tributaries of the Persians for many years, until the time when they heard that the marvel-maker, Alexander the great warrior had conquered many lands and had arrived at [the gates of] their kingdom. They had also heard of

324

16850

16855

16860

16865

16870

APPENDIX B

the honors-as I have told youthat he conferred, with great dignity, on the Jews at Jerusalem. They sent to him, and their request was that he allow them to travel with their entire array and troops, unhindered, to their homeland, and that they be accorded safe conduct. The noble and steadfast warrior wanted to know for what sins that great army was captive there. They told the king the truth, exactly how it happened, just as I have told you: that they were snared in the Devil's toils, renounced Almighty God, and prayed to Baal, for whatever mercies God had ever shown them. The king spoke with an ironic smile entirely devoid of friendliness or good will: "Truly, since they had lost and renounced God Almighty by their faithless actions, and since they have been imprisoned here for so long on account of his wrath, I will enclose them even more effectively." [Alexander undertakes to build a formidable wall, but realizes that he needs divine help, for which he humbly prays. God answers his prayer.]

16927 16930

16935

Thus they are captive, and must grow old in that prison, in the wilds of Caspia, until the End Time when they will be let out, as Scripture tells us. The world will suffer much from them, and much damage and misery,

THE 'UNCLEAN NATIONS' , GOG AND MAGOG, AND THE TEN TRIBES

as the prophecy says. [Rudolf mentions that he had read elsewhereprobably in the letter of Prester John--of the waterless sea of sand that encloses this land and this people, and of the high stone walls surrounding 'Caspia'; a detail derived from the Younger Titurel.]

16965

16970

16975

16980

16985

16990

Josephus the reliable described the prison in complete and true detail. And Methodius the righteous and the truthful tells another tale. He was in the city of Patras, appointed as a judge and bishop according to the Christian tradition. He later suffered martyrdom for Christ's sake. He looked to see whether he could find in books any story that had been forgotten, and not written down in Latin, but preserved in Greek or Hebrew. There he found useful accounts which the highly reliable Jerome had not mentioned, and perhaps had not found anywhere, and since then had not been talked about or written down until he [saw them]. He touches very briefly on the separation of the kingdoms [Christ's and Satan's] and how the separation started after the very first man [Adam], and how the world will end, which is the proper end to his account. What he says of Alexander is the truth without the shadow of a lie.

325

326

22.

APPENDIX B

Rudolf von Ems, Weltchronik: 38

1473 1475

1480

1485

1490

An disin selbin bergin lit und stozent dran vii nahe bi die berge montes Kaspii: das ist ein hoch gebirge groz: mit den und mit dem mer besloz Alexander der riche sit viI gewaltechliche zwei geslehte, .das was Gog, das andir ist genant Magog, de gein der welte endis zil der erde fugent kumbirs vil und wer'ndu herzeleit mit vorhtliche erbeit, so si werdent uz virlan und in das tor wirt uf getan da si mit Gotis kreftin groz Alexander mit besloz vil gewaltecliche.

Translation: [1473]

[1475]

[1480]

[1485]

Close to these mountains and touching them not far off are the mountians called the montes Kaspii: they are great, high mountains: with them and with the sea Alexander the merciful enclosed with great force two nations, one called Gog and the other called Magog, who, as the world reaches its end will cause great suffering on earth and painful, heart-felt sorrow and frightful misery,

38 Rudolfvon Ems Weltchronik. Aus der Wernigeroder Handschrift, ed. GustavEhrismann (Berlin, 1915), 21. This passageseems to have been taken from Honorius' De imagine mundi, or perhaps from the middle High German Lucidarius.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES 327

[1480]

when they are let out and the gates are opened for them, with which Alexander enclosed them with God's great power and with his own might.

328 23.

APPENDIX B

Vincent of Beauvais (1190-1264), Speculum Historiale (c.1250):39 Ex historia Scholastica. Cum venisset Alexander ad montes Caspios, miserunt filii captivitatis 10 tribuum, postulantes ab eo egrediendi licentiam; ex edicto enim tenebantur egredi non licere. Cumque quaesisset causam captivitatis, accepit eos aperte recessisse a Deo Israel, vitulis aureis immolando, et per prophetas esse praedictum eos, a captivitate non redituros. Tunc Alexander respondit, quod digni erant arctius includi. Cumque angusta viarum obstrueret molibus bituminatis, et videret laborem humanum ad hoc non sufficere, oravit Dominum Deum Israel, ut opus illud compleret; et liquido apparet non esse voluntatem Dei ut exeant: egredientur tamen circa finem mundi magnam hominum stragem facturi: hie addit Iosephus dicens, Deus quid facturus est pro fidelibus suis, si tantum fecit pro infideli? Solinus. Portae Caspiae panduntur itinere manufacto longo 8 milibus passuum, nam latitudo vix plaustro est permeabilis. In his angustiis etiam illud asperum est quod praecisorum laterum saxa liquentibus inter se salis venis exsudent humorem affluentissimum, qui constrictus vi caloris velut in aestivam glaciem corporatur. et ita labes in via accessum negat: praeterea 8 et 20 milibus passuum tractus omnis quoquomodo inde pergatur, nullis puteis vel fontibus humo aride sive praesidio, sitit. Tunc serpentes undique gentium convenae, a verno statim die illuc confluunt, et ita periculi et difficultatis concordia, ad Caspios nisi hyeme accessus negatur.

39 Cited from Bibliotheca Mundi, seu Speculi Maioris Vincentii Burgundi Praesulis Bellovacensis, Ordinis Praedicatonun, Theologia Doctoris Eximii, Tomus Quartus, qui Speculum Historiale inscribitur (Duaci, ex officina Balthazaris Belleri, 1624), book IV, ch. xliii. The first printing dates from 1473 (Strasbourg). This medieval encyclopedia was complied by Vincent under the patronage of the crusading king Louis IX (St. Louis; reigned 1226-1270).

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES 329

24.

Vincent of Beauvais, Speculum historialei"

Quia vero de montibus Caspiis hie facta est mentio, hie unum quod in dubium mihi venerit inserere volo. Cum enim dicant historie nostre scholastice quod Alexander Magnus rex Macedonum oratione impetravit a domino reclusionem Iudeorum intus Montes Caspios, ipsosque circa finem mundi praedicent exituros, fratres nostri sancti ordinis praedicatorum in Georgia civitate Triphelis [Tiflis?] que prope montes Caspios est per vii annos commorati sunt diligenter a Georgianis et a Persis et etiam a Iudeis de inclusione illa inquesierunt et dic*nt omnes etiam Iudei quod nihil penitus inde sciunt nec unquam istud in suis historiis invenerunt. Hoc autem scriptum habent tantummodo quod Alexander HIe quosdam immundos et horribiles prope montes Caspios habitantes qui alios homines et etiam seinvicem comedebant intra montes illos habitare coegit et etiam ibi portas extrui fecit que videlicet adhuc porte Alexandri dicte sunt. Unamque illarum Tartari confregerunt, ceterum de reclusione hominum in montibus illis nihil aliud reperietur in locis illis.

40 Cited by Anderson, Alexander's Gate, 71, from the Strasbourg edition, 1472-73, and the Venice edition, 1494; book 29 (30), chapter 89, 393bff. The line numbering is mine.

330

25.

APPENDIX B

Ulrich von Eschenbach, Alexander (between 1271 and 1286):41

20901

20905

20910

20915

20920

20925

20930

20935

er [Alexander] wart des berihtet rehte, daz sie waem der zehen geslehte, under in ein kunic der hiez Gog was, der ander hiez Magog, daz die im schepher verkum und die rehte e verlum, als in die gap der sueze got, und beten an die apgot. im wart me unreinekeit von den Juden geseit: daz sie slangen unde kroten aezen und under in die toten, Nu ho*rt wie der werde fuor. ir bliben er alda swuor: er wolde verlimen in die cluns. mi ist also gesaget uns daz der edel furste geheret sin gebet gegen gote keret. er sprach '0 du allerhoehster got, din gewalt und din gebot du aller dinge ein fundamint, sol dise tiuvelische kint kreftic hie besliezen. la dich des niht verdriezen, daz din ander vole daz werde von in niht geerget werde.' der sueze got durch sin gebet vor al dem vole ein wunder tet: im tet an der selben stunt von himel eine stimme kunt, daz sin betliche wort unser herre haete erhort; daz vole solde sin gevangen da. do begunden sich die berge sa vaste ze houfen drucken und also zesamne smiicken,

Ed. Wendelin Toischer, BLVS, 115 (Tubingen, 1888), 556ff.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES 331

daz dar inne die unsuezen uf die zit bliben muezen, biz daz die argen boesen der Endecrist sol loesen, bi dem sie fif der erden gar gewaldic werden.

20940

Translation: [20901]

[20905]

[20910]

[20915]

[20920]

[20925]

[20930]

He [Alexander] received correct information, that they were the ten tribes, and among them one king was called Gog and the other was called Magog; they had renounced their Creator and lost the true Law which was given to them by our dear Lord; and they worshipped idols. More foul" things were told him concerning the Jews: that they ate snakes and frogs, and those of their own numbers who died. Now hear how the worthy Alexander reacted. He swore they would stay there for ever: he wanted to seal up the passage. We are told that the noble prince addressed his prayers to God. He said: '0 thou almighty God, [by] thy power and [by] thy commandment, o thou foundation of the world, shouldst thou mightily enclose this devilish people here. Do not allow thyself to be angered: do not allow your other peoples, the worthy ones, to be plagued by these [wretches].' Merciful God was moved by his prayer, and worked a miracle for all to see: right there and then a heavenly voice announced to him

Concerning the middle HighGerman word unrein, see chapter three.

332

[20935]

[20940]

APPENDIX B

that his prayerful word had been heard by our Lord; this people was to be enclosed there. Then the mountains began to move toward one another and press against each other so that the foul folk must stay inside until the time when they, wicked and evil as they are, will be freed by the Antichrist, in whose company they will become very mighty on earth.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES

333

Hugo a Novo Castro (fl. c. 1320), Tractatus de victoria Christi contra Antichristum/"

26.

fo1. 7v Cap. xi: de exitu decem tribuum de loco captivitatis [4]. Tradit scholastica historia quod cum venisset allexander magnus ad mon-[5]tes caspios ultra quos salmanasar rex assiorum decem tribus captivas ductas posuerat de terra sua sicut quartus liber regum prolixius narrat, miserunt ipsi filii captivitatis .x. tribuum ad eum postulantes ab eo egrediendi licenciam. Cumque quesisset causam captivitatis eorum accepit eos aperte recessisse a deo patrum suorum vitulis aureis [10] immolando et per prophetas esse predictum eos a captivitate non redituros. Tunc allexander respondit quod ut digni erant eos arcius includeret. Cumque angusta viarum molibus obstrueret bituminatis et videt laborem hum[a]num ad hoc non posse sufficere rogavit dominum deum ysrahel ut opus illud compleret et accessuerunt ad se invicem prerupta moncium, ex quo li-[15]quide apparet non esse voluntatis dei ut exeant. Egredientur tamen circa finem mundi magnam hominum stragem facturi. Ubi et iosephus addit dicens: Deus quid facturus est pro fidelibus suis si t(antu)m fecit pro infidelibus hec ibi. Ecce aperte quod in fine mundi .x. tribus filiorum ysrahel incluse facture mag-[20]nam hominum occisionem de loco captivitatis exibunt. De isto exitu .x. tribuum videtur loqui beatus methodius martir ubi supra sic inquiens: Ita erit adventus eorum sicut gog et magog et ita cum fuerit pax reserabuntur porte caspie in latere aquilonis et gentes iste gog et magog venient et concucietur omnis terra pie timore eorum et expavescent omnes ho-[25]mines qui habitant super faciem universe terre et abscondent se in montibus et in speluncis a conspectu eorum. Subdit que illam gentem describendo, hii ex progenie sunt iaphet et exeuntes transibunt a facie aquilonis. Tales igitur carnes hominum commedent et

Nuremberg, 1471 (Wolfenbiittel Li 4° 193; Hain 8993); book I, chapters xi and xii.

334

APPENDIX B

serpentes et iumenta mulieres cum parvulis suis manducabunt et nullus est qui possit expugnare illos. Et post septem annos temporum illorum comprehendent civitatem iosi-[30]phem et tunc mittet dominus unum de principibus suis et percuciet eos cum fulgore et igne sub uno momento hec ille. Ex hiis autem verbis methodii p[ar]t[im] primo illam finalem pacem [qualis primus???] non erit fore ante persecucionem fiendam per filios .x. tribuum gog et magog. hec expresse insinuat cum dicit. Cum itaque fuerit pax tunc reserabuntur porte caspie in lateribus aquilonis et gentes iste cum gog et magog ven-[35]nient. Advertendum eciam quod non dicit quod gentes iste exiture debeant esse gog et magog. Est autem dubium quia dicit illam gentem esse de progenie iaphet, sed de progenie sem mediante abraam ysaac et iacob ut plane patet in genesim. Sed responderi forte potest quod gentes ille inter quas translate sunt decem tribus ultra dictos montes caspios de stirpe iaphet fuerunt in quas quasi transierunt per [40] captivitatem dicti filii x tribuum et propter hoc racionabiliter credi potest quod eos dicit de progenie propter eos quibus per captivitatem conmixti et coniuncti [fo1. 8\ 1] Dubium aliud videtur esse que sit ista civitas quam finaliter capient et post cuius capcionem per unum principem missum a domino percucientur fulgure et igne. Et quia illud concordat cum destructione capitis eorum scilicet anticristo [sic] quem regem sibi preficient (infra capitulo de destructione anticristi per hiesum [5] cristum fiendam) clare vel quo[modo?] ad litteram impleri debeat apparebit. Postremo valde dubium est que sint iste gentes gog et magog cum quibus venture x tribus ultimam persecucionem ecclesie adimplebunt. Et qui sancti de hoc valde varie loquuntur et diversas opiniones circa hoc recitant. Sequens capitulum ad hoc convenienter ordinari debet de hoc ut diverse opiniones in eo subscribantur. [10] Capitulum duodecimum de gog et magog. Beatus hieronimus xi capitulo super ezechielem in principio sic dicit. "Scias, 0 virgo [sic: virgine] eustochium orandum tibi esse per nobis in prophetia difficilima illud breviter admonebo quod vir

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES

335

nostre etatis haud ignobilis ad imperatorem scribens super hac nacione dixerit: 'gog ille gotus est' cui qua 75 raci-[ 15]one possint omnia que in prophetia scripta sunt coaptari. non est meum sed eorum qui hoc putaverunt disserere. "44,, Ecce prima opinio quod populus gog sit populus gottorum. Et in eodem libro incipiens exponere xxxviii capitulum eiusdem libri quod videtur esse 80 totum ad litteram de hac gente super illo verbo: "fili hominis pone faciem tuam contra gog et terram magog principem capitis mosoch et tu-[20]bal" sic dicit: "Judei et nostri iudaizantes putant gog gentes esse scitiatas inmanes et innumerabiles qui trans caucasum montem et 85 metyotidem paludem et prope caspium mare ad indiam usque protenduntur. has post mille annorum regnum esse a diabolo commovendas ut veniant ad terram ysrahel et pugnent contra sanctos multis secum gentibus congregatis. Primum mosach quos iosephus in-[25]terpretatur capadoces, 90 Tubal quos idem hybros vel hyspanos vocat, hebrei ytalos suspiciantur habentes secum in exercitu perses ethiopes et libios, Gomer quoque et dogorma quos galatas et frigias dic*nt, Sabeos quoque et dedon kartaginensium sive tharsis, et hoc quoque est quod iohannes ponit in 95 apocalipsim: [Rev. 20,7] 'Et cum finiti fuerint mille anni solvetur sathanas de cathena sua et egre-[30]dietur ut seducat gentes in quatuor angulis terre gog et magog et congreget eos ad bellum quorum numerus est sicut arena maris.Y'" De hoc eciam loquitur glossa rabani [Hrabanus 100 Maurus] super illud filii hominis etc. Gog sic est nomen regis hammam gog nomen gentis sicut dictum est Genesis x Gomor et magog. Item idem super illud quod sequitur. Nunquid tu es ille de quo annunciavi in diebus [35] antiquis in manu servorum meorum prophetarum ysrahel 105 glossa eius, ut fuit ezechiel et zacharias. Nam ipse zacharias prophetavit de prelio gog et magog xiiii capitulo dicens: Et congregabo omnes gentes ad

44 The "vir nostrae aetatis haud ignobi1is" cited by Jerome (CChr LXXV.480, 14-19; see text 5 above) is Ambrose (PL XVI.611-612). 45 Cited from Jerome, 'Commentary on Ezekiel' (11,38) CChr LXXV. 525,1476 526,1492.

336

110

115

120

125

130

135

140

47 48

APPENDIX B

hierusalem ad prelium. magistri nostri dixerunt addad et midad ipsi prophetaverunt de prelio gog et magog et hec est secunda opinio, ut autem dicit aug[ustinus] xx de civita-[40]te dei. "Quidam suspicati sunt gog et magog esse getas et massagetas propter litteras nominum primas." Ecce tercia opinio. Opinio autem utriusque doctoris [fo1. gv, 1] scilicet augustini et hieronimi est quod gog et magog in ezechielem et in apocalipsim non debent capi pro determinata gente alicuius nacionis, sed pro universis perversis qui tempore antichristi capitis sui concitabuntur in prelium contra sanctos quando solvetur sathanas, ut patet per beatum augustinum xx de civita-[5]te dei ca[pitulo] .xi. et per hieronimum super ezechielem ubi supra." Unde reprehendens illos de secunda opinione qui suam opinionem confirmant per illud apocalipsim. "Et cum fuerint finiti mille anni etc." subdit non intelligentes totum volumen iohannis quod revelacionis titulo pernotatur esse misticum et revelacione nos indigere in eodem glossa autem super apocalipsim xx solvetur sathanas de cathena et seducet gen-[10]tes qui sunt super quatuor angulos terre gog et magog etc. sic dicit: "gog id est de tecto id est omnes persecutores dyabolum in se tegentes at tandem ad apertam perfectionem procedentes vel ad litteram has duas gentes prius seducet et per eas ad alias procedet." Hec glossa. Aliqui autem modemi non parve auctoritatis" illam gentem pocius volunt et credunt esse tartaros et credunt eas [15] esse x tribus Bias quondam inclusas, que iam exiverunt, cum illius gentis ignoretur origo, coniecturant quam probare quod per eos ecclesia ultimam persecucionem sit passura. Illud tamen authenticum fundamentum non habet cum magis appareat oppositum eo quod populus iste tartarorum signa legis filiorum ysrahel" non habeat a quibus tamen non videtur probabile filios x tribuum penitus [20] recessisse. Qualiter cumque igitur accipiatur gog et magog sive pro

Cf. Hugh of 81. Cher, cited above, no. 17. Matthew of Paris, for instance. I.e., circumcision.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES 337

determinatis nacionibus ut volunt tres opiniones que 145 tamen certitudinem non habent sive per omnium nacionum perversis qui tempore antichristi et tempore solucionis sathane de suo carcere et habitaculis ad antichristum congregabuntur in prelium contra sanctos cum gog et magog venient et exibunt filii captivitatis de150 [25]cem tribuum, quia cum perversis illi copulati cristi ecclesiam ultima persecucione affligent ut qualitercumque gog et magog accipiatur, vel ad litteram vel per allegoriam, tamen dictum propheticum beati methodii in nullo aliqua columnia" conquassatur.

Probably 'calumnia'.

338

APPENDIX B

Seifrit's Alexander (c. 1352):50

27. 4206

4210

4215

4220

4225

4230

4235

do er [Alexander] uber das pirg cham, er vant ain diet fraissam, die was unrain und scheuczlich und an schiessen fraislich. zawbern und nygramenczey und allew pasheit wont in pey. sy warn pos und gar verczait an tugenden und an beschaidenhait. sy assen hunt und alles viech, es wer gesunt oder siech, ez wer roch oder gesoten; sy assen natern und chrotten. in was nichts wider zem, es was in alles guett und genem. wenn die leut sterben oder wie sy sunst verderben von welicher lay geschicht, der begrabens ainen nicht: sy fressen sy gar und gar (das ich sag, das ist war) Gok und Magokch sind sy genant, gepom von der Juden landt. der chunig Salmanasar von Nyniphe furt sy dar gevangen vor virhundert jam," wann sy Got ungerecht warn. also sindt sy in der poshait beliben und so gar verczait. Got hat in seIber verflu'cht, das er ir nymenner geruecht hie und dort geleich in himel und in erttreich. Essechiel und Jeremias

Seifrits Alexanderaus der Strofiburger Handschrift, ed. Paul Gereke (Berlin, 1932), 70-

71. 51 Four hundred years before the time of Alexander. Seifrit cannot mean in the tenth century of our era.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES 339

4240

4245

4250

4255

4260

4265

4270

4275

habent von in geweissagt das. wer die wibel hat gelesen, dem mag es wol chund wesen war umb es Got hat getan oder wie sy es verwaricht han. do der chaiser das erkannt und ir pashait recht ervant, er voricht und gedacht im zehant, ob sy chemen in die lant, das sy die welt unraintten und die leut vermainten. Allexander in gepot das sy sich sambten alle dratt mit weiben und mit chinden. des wolt er nicht erwinden, er furt sy furbert an ain stat. den hogsten Got er tewr pat das er im hulf besliessen und liess in des geniessen das er sein inniklich pet, und es der welt zu nucze tet. Got ist so mild und so guet, wes man in pit mit rechtem muett und wes man in andacht an in gert, das er des gar dikch gewert. also tet er alhie, ein wunder er geschehen lie. zwain hoch pergen er gepot das sy zesamen gienngen dratt. das er gepot, das geschach. die perig man an ain ander sach gen und wachsen alczuhant und verslyssen leut und lannt. das gepirg chain endt nyndert hat, sein hoch durich die gewolkchen gat. Allexander pawt da vor czway grassew eyssneinew tar. er bestrachs mit assyntiton, da wurdens starkch und vest von, das sy mit fewr nyemant

340

APPENDIX B

noch mit eyssen gewynnen chan. assyntiton das hat die chraft und ist also werhaft das aller stachel und eyssen mues vor im prechen ind reyssen, es lescht alles fewr gar. was ich euch sag, das ist war: sy sund verslossen also ser, sy mugen heraus nymmer mer; niemant auch zu in mag von hinn unczt an den jungisten tag. yedoch hab wir fur bar vemomen das sy schullen her aus kumen noch vor des jungisten tages frist und schullen mit dem Anterchrist erchriegen die christenhait. wer das gelebt, dem sey das laid!

4280

4285

4290

4295 Translation: [4206]

[4210]

[4215]

[4220]

When he came over the mountains, he found a terrifyingly wild people that was foul, unnatural" and disgusting, and frighteningly good with the bow. They are constantly engaged in magic and necromancy and all forms of wickedness. They were evil and entirely lacking in virtue and modesty. They ate dogs and all manner of animals, not caring whether they were healthy or sick, raw or cooked; they ate vipers and frogs. Nothing was disgusting to them, they found everything good and pleasant. When these people die, or otherwise come to harm, no matter how, they are not buried:

The word used in middle High German is unrain; see chapter three.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES

[4225]

[4230]

[4235]

[4240]

[4245]

[4250]

[4255]

[4260]

they eat them up entirely (what I say is true). Gog and Magog they are called, they are of Jewish patrimony. King Salmanasar drove them there as captives, four hundred years before, because they had been untrue to God. And they remained in their wickedness, and even got worse. God himself has cursed them, so that he will never again call them, here as there, neither on earth nor in heaven. Ezekiel and Jeremiah prophesied that he would do this. Anyone who has read the Bible will have learned why God did this, or rather, why they deserved it. When the Emperor [Alexander] discovered this and recognized their wickedness, he was afraid and pondered what would happen if they were to break out into other lands: they would make the whole world unclean and their evil deeds would stain and curse everyone. Alexander ordered them to assemble quickly with their women and children. He could not be moved to change his mind, and he led them even farther off to another place. He begged God Almighty sincerely to help him enclose them, and God was pleased to accede to Alexander's wish, because he to him [God] prayed so earnestly, and because he did it for the good of the world. God is so generous and so good, that whatever one asks from him piously, and in the right spirit, he very often grants,

341

342

[4265]

[4270]

[4275]

[4280]

[4285]

[4290]

[4295]

APPENDIX B

and that is what he did in this case. He allowed a miracle to occur: he ordered that two high mountains move together on the spot. What he ordered, happened. The mountains were seen to move together and to grow into each other, enclosing both land and people. The mountains have no end anywhere and go right up through the clouds. In front of them, Alexander built two great iron gates. These he coated them with assyntiton, so that they became strong and fast, so hardened that they cannot be breached by fire or by iron. Assyntiton has the power, and is so strong, that all steel and iron must break and tear when they meet it; it even extinguishes all fire. What I tell you is true: they are so well enclosed that they can never escape, nor can anyone reach them, from then until the Judgement Day. However, we have been truly told that they shall break out just before the Last Day and make war on Christendom together with the Antichrist. Whosoever lives through that will wish he had not!

[Alexander next comes to the 'Portas Cassias', very high mountains that surround India, and are closed with 'iron gates'-a vestigial version of the preceding story!]

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES

28.

343

The middle High German Historienbibel (14th/15th centuriesjr" Daniel wissaget und spricht. Der endchrist kompt von tribu in Babilonia und wirt geboren von dem bosten man und wib und wenn er empfangen wirt so fert der bof geist mit im in und wirt mit im geboren und erzogen und haist ain sun des to v des und gelo~t aIle welt an im und wirt grosse kunst han und wiirkt falsche zaiche und findt all verborgen schatz, Und haisset sich got und beschnidt sich und haist sich Messias und buwt Salomons tempel wider und setzt sinen kungstul darin und lo'ffend all juden gegen im. Und verkert die mentschen mit grosser schrecken und zucht sy mit grossem geld an sich und mit sylber und mit ga"b und mit andren zaichin und tott aIle cristanliche mentsch und tott o'ch Helyas und Enoch die werdent all an dem dritten tag wider lebendig. Und sendt sin zwolff botten und zwen und sybentzig junger in aIle land zU bredigen und brediget vierthalb ja'r und haist sich mitten in dem tempel fur got anbetten und zucht die Juden an sich und spricht, er sye Messias und tritt in die filBtritt Cristi und spricht er wolle gen himel faren uff dem olberg.

Translation: [1]

[5]

Daniel prophecies and says: The Antichrist will come from the tribe [of Dan] in Babylon and will be born of the most evil man and woman and when he is conceived, the evil spirit [Satan] will enter [the womb] with him and will be born with him and raised up and called a son of death and all the world shall believe in him and he will

53 Die deutschen Historienbibeln des Mittelalters nach vierzigHandschriften, ed. J.F.L. TheodorMerzdorf, BLVS 100and 101 (Tiibingen, 1870; repro 1963): family I "Do got in siner magenkraft", 101,487-488. In vol. I, 22, Merzdorflists 16 manuscripts of this family from the fifteenth century, and another five related manuscripts from the same century. Christoph Gerhardt has provided an excellent guide through the massive literature and numerous partial editionsand excerpts fromthe historiated Bibles. Merzdorfs editionis called'unreliable',based on the judgement of leading experts, andthe variantapparatus 'useless', but Merzdorfprovides the only complete published text available: "Historienbiblen (deutsche)", in: Verfasserlexikon (new series),IV, Lfg. 1,67-74.

344

APPENDIX B

be very crafty, working false marvels and finding all buried treasures. And he will call himself God and circ*msize himself and call himself Messiah and rebuild Solomons Temple and place his throne therein and all the [10] Jews will come running to him. And he will pervert humanity with great terrors and draw them to himself with much money and silver and valuable gifts and with other signs, He will kill all Christians and kill Elijah and Enoch and they will come back to life on the third day. [15] He will send twelve messengers and seventy-two disciples out into all lands to preach and he will preach four and a half years and command, in the middle of the Temple, that he be worshipped as God, and he will draw the Jews to himself and say, he is the Messiah, and follow in Christ's footsteps [imitate him] and say that he wants [20] to ascend to heaven from the Mount of Olives.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES 345

29.

Middle High German Historienbibeli" Das dy zehen geslecht peslossen wurden und das der chunig Alexander starb. Do der chunig Alexander chom zu dem gepirg Caspios, do sandten dy geslecht dy da gefangen waren und peslossen und patten in, das er in urlaub gund heraus zechomen und sy ledigt. Do der Alexander fragt dy sach irer vankchnus, do wart in geantburt und sy hetten sich offenlich gesetzt und gechert von dem lebentig got und hetten in guldene chelbel gemacht und das sy von der vankchnus chamen und hetten dy angepetten. Do wart in gesagt von gottes weissagen, das sy von der vankchnus nicht wider chamen, Do hieB er sy mer verslieBen und daz den leuten unmegleich was, das man dy weg mer verspert dann sy vor worden. Do rufft er got von Israhel an, das er das werch volprecht und do lieBen sich dy perg czu ainander, das man furpas czu in nicht chomen mocht. Dapey merkcht man offenleich, das es gottes wil nicht was, das sy auch chamen. Doch an der leczten zeit der welt werden sy herfur chomen und werden ain gros volkch verderben.

Translation: [1]

How the Ten Tribes were enclosed and how king Alexander died. When king Alexander had come to the Caspian mountains, the tribes enclosed therein sent to him and [5] begged him that he free them and allow them to come out. When Alexander asked after the reason for their imprisonment, they answered they had openly turned away from the living God and made themselves golden calves, [10] and that they came from prison [sic] and worshipped them." Then God spoke to him through prophecy, saying they should not be allowed out of their confinement. Then Alexander ordered them to be shut up more securely, and

54 Ibid., BLVS, 100, family lIb: "0 herr Jesu Christ", 71. Merzdorf lists 3 manuscripts from the 15th century (100,23). This passage draws on Rudolf von Ems' Weltchronik, and ultimately on Comestor's Historia scholastica. 55 I.e., they were imprisoned for worshipping the golden calves.

346

APPENDIX B

[it happened] that his people were unable to block the path any better than it had been blocked before. Then Alexander appealed to the God of Israel to finish the [15] job, and the mountains approached each other, such that no-one could reach them [the Ten Tribes] ever again. This shows clearly, that it was not God's will for them to come out. However, in the last age of the world, they will break out and slaughter many people.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES

347

30. The middle English translation of Mandeville's Travels (fourteenth century), in chapter 29, "Of the contrees and yles beyonde Cathay,,:56

[6] In that same regioun ben the mountaynes of Caspye that men clepen Vber in the contree. Betwene tho mountaynes the lewes of x. lynages ben enclosed, that men clepen Goth and Magoth, and thei mowe not gon out on no syde. There weren [10] enclosed xxii. kynges with hire peple that dwelleden betwene the mountaynes of Sychye, there kyng Alisandre chacede hem betwene tho mountaynes, and there he thoughte for to enclose hem thorgh werk of his men. But whan he saugh that he myghte not don it ne brying it to an ende, he preyed to God of [15] Nature that He wolde parforme that that he had begonne. And alle were it so that he was a payneme and not worthi to ben herd, yit God of His grace closed the mountaynes togydre, so that thei dwellen there aIle fast ylokked and enclosed with high mountaynes alle aboute, saf only on 0 syde, [20] and on that side is the see of Caspye. Now may sum men asken, Sith that the see is on that 0 syde, wherfore go thei not out on the see syde for to go where that hem lyketh? But to this questioun I schal answere; that see of Caspye goth out be londe vnder the mountaynes and renneth be [25] the desert at 0 syde of the contree, and after it streccheth unto the endes of Persie. And alle though it be clept a see, it is no see ne it toucheth to non other see, but it is a lake, the grettest of the world. And though thei wolden putten hem into that see, thei ne wysten neuer where that thei scholde arryuen. And also [30] thei conen no language but only hire owne, that

56 Mandeville's Travels, ed. M.C. Seymour (Oxford: Clarendon Press, 1967), 192-193. Thisversion, known as the CottonVersion, is a conflation madeabout 1400. It is basedon two lost manuscripts of fourteenth-century Middle English translations of the French original, c. 1357-itself a congeries of citations from Vincent of Beauvais, Odoric of Pordenone (see Appendix A), William of Boldensele's account of the Holy Land (1336), Haiton's Fleurs des Histoires d'Orient (before 1308), and othersources. (Seymour, xiv-xv and xx). The enormous popularity of 'Mandeville', andthe greatcredence givenit-Columbus had a copy,alongwith Marco Polo's description of the East,on his seavoyage westward in 1492-is attested to by the more than 250 surviving manuscripts in all the western European languages, and by its numerous printed editions.

348

APPENDIX B

no man knoweth but thei. And therfore mowe thei not gon out. And also yee schulle vnderstonde that the lewes han no propre lond of hire owne for to dwellen inne in alle the world, but only that lond betwene the mountaynes. And yit thei yelden tribute for that lond to the queen of Amazoine, the whiche [193, 1] that maketh hem to ben kept cloos fulle diligently that thei schulle not gon out on no syde but be the cost of hire lond. For hire lond marcheth to tho mountaynes. [The Jews rarely leave, as the passes are narrow and there are deserts beyond, full "of dragouns, of serpentes, and of other venymous bestes"; 16...] And thogh it happenesum of hem be fortunate to gon out, thei conen no maner oflanguage but Ebrew, so that thei can not speke to the peple. And yit natheless men seyn thei schulle gon out in the tyme of [20] Antechrist, and that thei schulle maken gret slaughter of Christene men. And therfore alle the lewes that dwellen in alle londes lemen alleweys to speken Ebrew in hope that whan the other lewes schulle gon out, that thei may vnderstonden hire speche and to leden hem into Christendom for to destroye the Christene [25] peple. For the lewes seyn that thei knowen weI be hire prophecyes that thei of Caspye schulle gon out and spreden thorghout aIle the world, and that the Christene men schulle ben vnder hire subieccoun als longe as thei han ben in subieccoun of hem.

THE 'UNCLEAN NATIONS', GOG AND MAGOG, AND THE TEN TRIBES 349

31.

Justus Jonas, preface to Libellus Martini Lutheri, Christum Iesum, verum Iudaeorum et sem*n esse Abrahae (1524):57

Ionas Andreae Remo civi Augustensi. Gratiam et pacem Dei. En tibi, humanissime Reme, libellum Lutheri, a nobis latinitate donatum. Multa opuscula hactenus passim spargi vidimus, in hoc comparata, ut Iudaeos de adventu Messiae convincerent, sed nihil (sive spiritum sive argumenta respicias) simile adhuc prodiit. Argumentis instructus est libellus hie eiuscemodi, ut non habituri sint quicquam solidi, quod respondeant. Non displicuit Luthero vestrum hoc consilium, quod petieretis hoc opusculum in eam transfundi linguam, cuius usus in omnibus gentibus latissime patet. Spes enim est, ut multo pluribus in latino quam Germanico prosit. Videmus plane contigisse Iudaeis, ut haud aliter a verbo dei et simplicitate scripturae avocati sint Thalmudicis nugis, ac nos Scotisticis et Thomisticis somniis. Non dubito autem quin ii, quibus est datum manere in synceritate scripturarum Mosi et prophetarum, his argumentis movebuntur non parum. Fingunt Rabini (unicum enim eis studium est, eiuscemodi vana spe lactare vulgus) in Babylone durare sceptrum et Rempublicam Iudaeorum, quasi vero mendacii ibi non palam convinci possint. Quin in lunares urbes regnum Iudaeorum translatum comminisc*ntur? Sed orandum est nobis pro hac gente, praesertim cum inter nos quoque non omnes Christiani sunt, qui titulum Christianismi gerunt. Utinam vero hoc negotium cum Iudaeis tam procedat feliciter, quam alias per tam celerem cursum verbi intra iam breve tempus miram mutationem et magnifica opera dei videmus. Vale in Domino.

WA 11.309,41-44 and 310,1-15.

APPENDIX C

ANTICHRIST AND THE JEWS AT THE END OF TIME 1.

Tiburtine Sibyl (fourth century):'

In diebus iilis salvabitur Iuda et Israhel habitabit confidenter. In illo tempore surget princeps iniquitatis de tribu Dan, qui vocabitur Antichristus. Hie erit filius perditionis et caput superbie, et magister erroris, plenitudo malicie, qui subvertet orbem et faciet prodigia et signa magna per falsas simulationes. Deludet autem per artem magicam multos, ita ut ignem de celo descendere videatur. Et minuentur anni sicut menses et menses sicut septimana et septimana sicut dies, et dies sicut hore, et [hlora velut puncti. Et ex[s]urgent ab aquilone spurcissime gentes, quas Alexander magnus inclusit, Gog videlicet et Magog. Hec sunt XXII regna, quorum numerus [est] sicut arena Maris. Cum autem audierit re Romanorum, convocato exercitu debellabit eos atque prostemet usque ad intemicionem et postea veniet Ierusalem, et ibi deposito capitis diademate et omni habitu regali relinquet regnum christianorum Deo patri et Iesu Christo filio eius. Et cum cessaverit imperium Romanum, tunc revelabitur manifeste Antichristus et sedebit in domo Domini in Ierusalem. Regnante autem eo, egredientur duo clarissimi viri Helias et Enoch ad annuntiandum Domini adventum et Antichristus occidet eos, et post dies tres a Domino resuscitabuntur. Tunc erit persecutio magna, qualis non fuit antea nee postea subsequetur. Adbreviabit autem dominus dies illos propter electos et occidetur virtute Domini Antichristus a Mikaele arcangelo in monte Oliveti.

Ernst Sackur, Sibyllinische Texte und Forschungen (Halle, 1898), 185-186.

352

APPENDIX C

Pseudo-Methodius (seventh century):" Hie [in Africa] condedit [Alexander] Alexandriam magnam et regnavit in ea annis XVIIII. Iste descendens in Eoam occidit Darium Medorum et dominatus est multarum regionum et civitatum, et demulatvit terram, et discendit uaque ad mare qui vocatur regio solis, ubi conspexit gentes immundas et aspectu [h]orribilis. Sunt autem ex filiis Iapheth nepotes, quorum immundiciam videns ex[h]orruit. Comdebant enim hi omnes cantharo speciem omnem coinquinabilem vel spurcebilem, id es canes, mures, serpentes, morticinorum carnes, aborticia informabilia corpora, et ea que in alvo necdum per leniamenta [lineamenta] coaculata sunt vel ex aliqua parte membrorum producto conpago formam figmenti possit perficere vultum vel figuram expremere et haec iumentorum necnon etiam et omne speciem ferarum inmundarum. Mortuos autem nequaquam sepeliunt, sed sepe comedent eos. Haec vero universa contemplatus Alexander ab eis inmunditer et sceleriter fieri timens, ne quando eant exilientes in terra sancta et illa contaminent a pollutis suis iniquissimis affectationibus, depraecatus est Deum inpensius. et praecipiens congregavit eos omnes mulieresque eorum et filius et omnia scilicet castra illorum et eduxit eos de terra orientali et conclusit minans eos, donec introissent in finibus aquilonis. Et non est introitus nee exitus ab orientem in occidentem, quis per quod possit ad eos transire vel introire. Continuo ergo supplicatus est Deum Alexander, et exaudivit eius obsecrationem. Et praecipit dominus Deus duobus montibus, quibus est vocabulum 'ubera aquilonis', et adiuncti proximaverunt invicem usque ad duodecim cubitorum. Et construxit portas aereas et superinduxit eas asincitum, ut si voluerint eas patefacere in ferro, non possent, aut dissolvere per ignem, nec valeant utrumque, sed statim ignis omnis extinguitur. Talis enim est natura asinciti, quia neque ferro confringitur ictus neque igne suscipit resolutionem. Universas enim adinventiones daemonum et caliditates mortiferas vel super-

Sackur, Sibyllinische Texte und Forschungen, 72-75.

ANTICHRIST AND THE JEWS AT THE END OF TIME

vacuas operantur haec obscinissime et deforme vel sordidae gentes, cuncta que magicae artis malorum abutuntur immunditer etiam hiis. Illorum sordidam et inhumanam, magis autem, ut conpetenter dicitur, Deo odibilem distructa est maleficia,ita ut non possent neque ferro neque per igne vel quodcumquelibet aliud astuciam easdem reserare vel aperire portas et fugire. In novissimis vero temporibus secundum Ezechielis prophetiam, que dicit: In novissimo die consummationes mundi exiet Gog et Magog in terra Israhel. Qui sunt gentes et reges, quos retrusit Alexander in finibus aquilonis? Gog et Magog et Anog et Aneg et Achennaz et Dephar et Potinei et Libii et Eunii et Pharizei et Declemi et Zarmatae et Theblei et Zamartiani et Chachonii et Amazarthe et Agrimardii et Anuphagii qui dic*ntur Cynocephali et Tharbei et Alanes et Phisolonicii et Arcnei et Asalturii. Hi viginti duo reges consistunt reclusi intrinsecus portarum, quas confixit Alexander.

353

354

APPENDIX C

Adso (910-992), Libellus de Antichristo ad Gerbergam Reginam (c.950):3

His Birth: 4 Sicut ergo auctores nostri dic*nt, Antichristus ex populo Judaeorum nascetur de tribu Dan, secundum prophetiam dicentem: "Fiat Dan coluber in via, et cerastes in semita, mordens ungulam equi, ut cadat ascensor eius retro" (Gen. 49,17). Sicut enim serpens sedebit in via et in semita erit, ut eos qui per semitam justitiae ambulaverint, feriat, et veneno suae malitiae occidat. "Nascetur autem ex patris et matris copulatione, sicut alii himines, non ut quidam fabulantur de sola virgine."

In Jerusalem:' Deinde Hierosolymam veniens, omnes Christianos quos ad se non poterit convertere, per varia tormenta jugulabit, et suam sedem in templo sancto parabit. Templum etiam destructum, quod Salomon Deo paravit, aedificabit, et in statum suum restaurabit, et circumcidet se, et Filium Dei omnipotentis se esse mentitur. Reges autem et principes primum" ad se converte[n]t, et deinde per illos caeteros populos,

Again in Jerusalem:" Nam sicut supra diximus, in civitate Babyloniae natus, Hierusalem veniens circumcidet se dicens Judaeis: Ego sum Christus vobis repromissus, qui ad salutem vestram veni, ut vos, qui dispersi estis, congegrem et defendam. Tunc ad eum concurrent omnes Judaei, et existimantes se recipere Christum, recipient diabolum, secundum quod Dominus in Evangelio ait Judaeis: "Ego veni in nomine

4 5 6 7

PL CI (in second volume of Alcuin's works). PL CI.1292b. PL CI.1293c. Kings and princes convert to him first: not the Jews! A recapitulation; PL.1295d - 1296a.

ANTICHRIST AND THE JEWS AT THE END OF TIME

355

Patris mei, et non recepistis me; si altus venerit in nomine suo, hunc recipietis" [John 5,43]. After the desolation wreaked by Gog and Magog, but before the advent of Enoch and Elijah: 8 Judaei etiam tunc convertentur ad Dominum. "In diebus illis salvabitur Juda, et Israel habitabit confidenter." (Jer. 23,16)

PL CI.1296b-1296c.

356

APPENDIX C

Hugo Ripelin de Argentina, O.P. (1210-1270), Compendium theologicae veritatisi'

Liber Septimus De adventu antichristi, Cap. vi.

[recto, 34] Antequam veniet dominus ad iudicium regni romani fiet defe-[35]ctio. Nam sicut dicit glossa super apocalipsim: Prius erit discessio ab utroque imperio, qua impleta aderit antichristus. Hie ex parentem seminibus concipietur. Sed post conceptum descendet spiritus malignus in uterum matris cuius virtute et operatione deinceps puer nascetur et aletur ac adolescet propter filius predicationis [sic] [verso, 1] dicitur. Nascetur autem in babilonia de tribu dan, sicut dicit glossa super apocalipsim." Post hoc veniet in hierusalem et circumcidet se dieens iudeis se esse christum illis promissum. Unde plebs iudaica specialiter adherebit illi, sicut dicit Haymo super Apocalipsim." Donee Helia [5]

9 Formerly, the Compendium was attributed to Albertus Magnus (VIm: Johannes Zainer, 1481); Hain 437; University of Arizona Special Collections BX 1749 H8. The passages reproduced here are from book VII. See Appendix B, no. 18, for the passage concerning Gog and Magog/the Ten Tribes. 10 The Glossa ordinaria reprinted in the PL (CXIV) does not mention the idea that the Beast (= Antichrist) would be born in Babylon of the tribe of Dan, an idea that seems to have originated in the Latin Tiburtine Sibyl. Rather, under Rev. 13,1 the Glossa notes in a spiritualizing tone that betrays its distance from the concrete, personalizing thought common to much apocalyptic: '''Et vidi,' etc. Bestia spiritualiter est Antichristus, vel genera1iter tota collectio malorum." (733b). 11 Haymo of Auxerre (see ch. 5, note 21) does not say this precisely, but, concerning the catalogue of Jacob's sons (from Genesis 46 and 49) in Rev. 7: "Hoc etiam non est praetereundum cur Dan de hoc catalogo fuerit ejectus, cum in caeteris libris sicut et caeteri fratres inveniatur. Manasses enim qui non fuit filius Jacob, sed qui alienigena matre natus est, id est, de Aseneth filia Putipharis sacerdotis Heliopoleos [sic], locum eius teneat. Ad quod dicendum, quod de Dan nasciturus est Antichristus, juxta illud Jacob, 'Fiat Dan co1uber in via,' etc., usque 'cadat ascensor eius retro' (Gen. 49). Ejicitur itaque ex hoc loco Dan, ut ostendatur Antichristus ex numero sanctorum ejiciendus. Aliter: Dan interpretatur iudicium transiens Hebraeorum; qui scilicet, postquam veritas apparuit, omnia illorum sacrificia et victimae transierunt ..." Expositio in Apocalypsin, in: PL, CXVII.1037d - 1038a. Concerning the advent of the Beast (later interpreted as the Antichrist) in Rev. 13, Raymo writes: '''Et vidi de mari.' Hoc est de multitudine reproborum, vel de profunda perfidia Judaeorum. 'Bestiam ascendentem. ' Id est Antichristus. [...] Hie itaque, sicut dixi, bestia quae ascendit de mari, diabolum significat, qui ascendit de cordibus reproborum, ut amplius saeviat, solutus per ipsum perditum hominem, qui nascetur de plebe Judaica, juxta illud: 'Fiat Dan coluber in via,' et usque 'Ut cadat ascensor

ANTICHRIST AND THE JEWS AT THE END OF TIME

357

et Enoch predicantibus qui ex illis salvandi fuerint ad christum revertantur. Angelus bonus primo deputabitur ad custodiam antichristo, sed quando ita obstinabitur in peccato quod dicet se esse deum, et extollit se supra omne quod dicitur deus aut colitur, 12 sicut dicit apostolus. Tunc primo deseret eum angelus ex toto [10] nee habebit eum postea ad promotionem, sed ad accusationem. De mala vita antichristi, Cap. vii

Antichristus erit luxuriosus et in concupiscenciis feminarum et dicit Daniel 11[,17]. In aperto tamen per ypocrisim simulabit sanctitatem ut facilius decipere possit. Cor autem suum per superbiam magnificabit. Et sicut Daniel 8[,25]: Contra [15] principem principum consurget, id est, contra deum, ut dicit glossa super Danielem 7. In tantam elevabitur superbiam, ut leges et ceremonias mutare eonetur, vel etiam cursus temporum." Tante quoque presumptionis erit quod non putabit se a deo puniendum propter hoc quod iudicium differtur, Psalmus: Auferuntur iudicia tua a facie eius. Erit etiam [20] blasphemus, sieut dicitur in Apoc. 13[,5] unde Daniel 8: Sermonem contra excelsum loquetur." Ad maiorem autem dei contumeliam faciet ymaginem suam adorari, et omnes suo caractere signari in manu dextra, et in frontibus suis sicut habet Apocalipsim 13[,17]. Confitebitur enim se filium dei verum, et filium hominis, ita ut in templo

eius retro' (Gen. 49)." (PL CXVII.1092d) Haymo repeats and amplifies his earlier point that the Antichrist will come from the Jewish people, but has added the idea that the Jews will be especially attracted (more than other peoples) to the Antichrist-an idea not clearly visible in Revelation. 12 Adso's Libel/us explains this passage (from II. Thess. 2,3) as follows: "Et extollitur, id est erigitur in superbiam, supra omne quod dicitur Deus, id est, supra omnes sanctos, qui secundum Psalmistam dii dic*ntur: Ego dixi. dii estis (Ps. 82,6). Vel supra omnes deos gentium, Herculem videlicet, Apollinem, Jovem, Mercurium, quos pagani deos esse existimant. Super omnes istos deos extolletur Antichristus, qui majorem et fortiorem se omnibus faciet: en non solum super hos, sed etiam supra omne quod co!itur, id est, supra sanctam Trinitatem, quae sola colenda et adoranda est, ut Creator ab omni creatura sua." PL CI.1295c. 13 Daniel 7,24-25. 14 Actually Daniel 7,24-25. The Vulgate reads "et alius consurget post eos et ipse potentior erit prioribus et tres reges humiliabit et sermones contra Excelsum loquetur et sanctos Altissimi conteret et putabit quod possit mutare tempora et leges."

358

APPENDIX C

[25] dei sedeat tanquam ipse sit deus, et se faciet adorari. Judei namque templum quod romani destruxerant reedificabunt. Affirmabit etiam nullum ante se fuisse christianum. Sed omnes antichristos fuisse. Dicit in glossa ad Theb. 2 Quod sicut in christo omnis plenitudo divinitatis habitavit, ita in antichristo omnis plenitudo iniquitatis, [30] qui in ipso erit caput omnium malorum, scilicet dyabolus.

De sequacibus antichristi, Cap. ix. [19]...Nota igitur quod antichristus primo veniet in benigni-[20]tate et miraculorum operatione, et tunc a iudeis suscipiatur qui ei specialiter adherebunt. Ad quorum conversionem venit enoch et helyas. Et tunc antichristus in apertam persecutionem consurget.

For comparison, these passages are from the undated Ulm printing (before 1473):15 fo1. 119f (ch. 6) [26] Nascetur autem in babilone de tribu Dan, sicut dicit Glo[ssa] super Apoc[alypsim]. Post hoc veniet in hierusalem, et circumcidet se dicens iudeis se esse christum illis promissum. Unde plebs iudaica specialiter adh[a]erebit illi sic dicit Haymo super [30] Apoc[alypsim].

fo1. 120r (ch. 9) [6] Nota igitur quod antichristus Primo veniet in benignitate et miraculorum operatione, et tunc a iudeis suscipietur qui ei specialiter adh[a]erebunt: ad quorum conversionem veniet helyas et enoch, et tunc antichristus in apertam per-[10]secutionem consurget.

435).

The volume in which this work is bound, Wolfenbuttel Li 4° 2, dates from 1473 (Rain

ANTICHRIST AND THE JEWS AT THE END OF TIME

fo1. 120v (ch. 13) [26] Iudei vero tunc" convertentur ad fidem et sancta ecclesia usque in finem mundi pacifica conquiescet, quia ex tunc fraudulentia et s[a]evicia diaboli penitus deficiet.

That is, after the death of the Antichrist.

359

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APPENDIX C

Nikolaus von Dinkelsbuhl (+1433), 'Tractatus octo' on the 3rd Commandment: 17

[576] 1 [180] ... Von dem red Augustinus contra faustum und spricht: "So du fragst, warumb das kristenlich volk nicht behalt czu veyren den sambcztag? Antwurt ich dir, das ist darumb, wann das dy figur wol vor bedawt, dasselb hat nu 5 Christus erfult." Czu dem andem mal ist es darumb verwandelt [185] worden das niemants mer wante, das wir noch schuldig waren czu feyeren den sambcztag von gepots wegen der alten ee. Derselb mensch sundet swarlich, wenn er judischt. [577] 1 [199]... Aber dy selben sprich ich sind des Anterkrist [200] prediger." So derselb kumpt, der wirt gepieten zu feyeren den sambcztag und nicht den suntag, wann er wirt furgeben das er werd sterben und werd wider aufsten, und 5 er also die kristenhait twingt darzu, das sy judischen, und die zeucht er damit [205] zu jrn, so er wil, das sy den sambcztag veyren. Translation: [1]

[5]

[180] ... On this topic, Augustine speaks against Faustus, saying: "If you ask why Christians do not rest on Saturday, I will answer that it is because it used to be a sign, but it has now been fulfilled by Christ." The second reason is that it was changed [185] so that no-one would ever again think that we are still obliged to rest on Saturday on account of the commandment of the Old Testament. He who Judaizes sins gravely.

[577] [1] [199]... But these I say are the preachers of

17 In: Karin Baumann, Aberglaube fUr Laien. Zur Programmatik und Uberlieferung spdtmittelalterlicher Superstitionskritik, 2 vols. (Wurzburg, 1989; =Quellen und Forschungen zur Europaischen Ethnologie, 6,2), II, 576-577. 18 I.e., those who claim Christians ought to rest and celebrate on Saturday.

ANTICHRIST AND THE JEWS AT THE END OF TIME

[5]

[200] Antichrist. When he comes, he will order all to rest on Saturday and not Sunday, for he will pretend that he will die and rise again from death, and so he will force Christendom to Judaize, and he will draw them to himself, as he wants them to rest Saturday.

361

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APPENDIX C

Middle High German Historienbibel (14th/15th C.):19

Daniel wissaget und spricht. Der endchrist kompt von tribu'" in Babilonia und wirt geboren von dem bosten man und wib und wenn er empfangen wirt so fert der boB gaist mit im in und wirt mit im geboren und erzogen und haist ain sun des todes" [5] und gelobt aIle welt an im und wirt grosse kunst han und wurkt falsche zaiche[n] und findt all verborgen schatz. V nd haisset sich got und beschnidt sich und haist sich Messias und buwt Salomons tempel wider und setzt sinen kungstul darin und loffend all juden gegen im. Und verkert die mentschen mit grossem [10] schrecken und zucht sy mit grossem gold an sich und mit sylber und mit gab und mit andren zaichin und tort aIle cristanliche mentsch und tott och Helyas und Enoch die werdent all an dem dritten tag wider lebendig. Und sendt sin zwolff botten und zwen und sybentzig junger in aIle land zu bredigen und [15] brediget vierthalb jar und haist sich mitten in dem tempel fur got anbetten und zucht die Juden an sich und spricht, er sye Messias und tritt in die fUBtritt Cristi und spricht er wolle gen himel faren uff dem olberg,

Translation: [1]

[5]

[10]

19 20 21 22

Daniel prophecies, saying: the Antichrist comes from 'tribu' [the tribe of Dan] in Babylon and is born from the most wicked man and woman and when he is conceived the evil spirit [Satan] will enter [the womb] with him and will be born and raised with him. He will be called a Son of Death [5] and the whole world will believe in him and he will have great skilland work false miracles and find all hidden treasures. He will call himself God and circumcize himself" and call himself the Messiah and rebuild Salomon's temple and place his throne therein and

Family I, "Do got in siner magenkraft"; (Tubingen, 1870), II, 487-488. A confused translation of the Latin original, "veniat de tribu Dan in Babilonia", 486. In the Vulgate,jilius perditionis (II. Thess. 2,3): the son of perdition. Have himself circumcized.

ANTICHRIST AND THE JEWSAT THE END OF TIME

[15]

[20]

23 24

all the Jews will hasten to him. He will pervert" humankind by horrific [10] and frightful signs, large amounts of gold, silver and gifts, and by means of other signs, and he will kill all Christian people as well as Elias and Enoch, who will be revived on the third day. He will send his twelve messengers" and seventy-two disciples out into all lands to preach, [15] and he will preach four-and-a-half years, and order, in the middle of the Temple, that he be worshipped as God, and he will draw the Jews to himself, saying he is the Messiah, and he will follow Christ's footsteps, saying he wants to ascend to Heaven from the Mount of Olives. [The Antichrist is then killed by heavenly power and the Last Days take their appointed course.]

Or convert, draw to himself. Apostles.

363

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APPENDIX C

Alphonsus a Spina (Alfonso de Espina, bishop of Orense, t 1469), Fortalicium fidei contra fidei christianae hostess"

[fol. 145v , col. 2] [The Antichrist is born of the tribe of Dan, etc., and grows up evil.] 16

...Cum ergo venerit iste impius antichristus filii israel qui ab alexandro intra montes Caspios in plaga septentrionali super occianum [oceanum], ubi nunc est finis imperii magni Canis inter duo castra d[i]c[t]a guth" et maguth" fuerunt inclusi, ut refert magister hystoriarum" et secundum Iosephum facto terre motu in conspectu principis, montibus cadentibus super montes ibidem partim montibus partim muro indissolubili et portis ferreis obserati, qui adhuc ibi dic*ntur esse incantati nudi incedentes camibus crudis et arb0 rum fructibus vivunt et in maximo numero consistunt, intantum ut secundum aliquos possent xxiiii regna implere, qui etiam quadam celesti virtute et moncium portarum et murorum firmitate et imperatoris de cathayo scilicet magni Canis, velut regine Amasonum milieia obserati, exire nequeunt, exeepto dumtaxat qu[ando] pro monstro ipse magnus Canis aliquos de eis qu[a]n[do]que portis apertis extrahit et mirabili gratia in exercitu suo secum ponit. Isti predieto antiehristo adiungentur virtute quorum regnabit et erit monarcha potentissimus. Et congregatis aliis iudeis qui sunt per orbem dispersi, veniens iherosolimam eireumcidet se, dieens iudeis se esse christum, ipsis in lege promissum, christum

25 (Strasbourg: Johann Mentelin, 1471; Hain 872). At least six further editions appeared in the next fifty years: Basel (1475), Nuremberg (1485), Lyon (1487), Nuremberg (1494), Lyon (1511 and 1525). This following passage is taken from the first printed edition (Strasbourg 1471), book III, consideratio 12, punctus VI, column 2.; fo1. 145 26 A later hand has amended this in red ink to 'goth'. 27 The same later hand has added 'magoth'. 28 Peter Comestor. V

•

ANTICHRIST AND THE JEWS AT run END OF TII\.1E

365

vero nostrum fuisse deceptorem et magum. Omnes itaque iudei accedentes et ei adherentes confluent ad ipsum, quia ipsi nimio desiderio fervent de adventu messie, per quem expectant a captivitate liberari, decepti signis, et alecti promissis. Et quia videbunt eum omni prosperitate et gloria clarescere, regesque subiugare , ideo illi longo excecati errore, eum tamquam verum messiam

[fol. 146\ col. 1] suum recipient, et ut deum colent, et tamquam rex et dominus ab ipsis metuetur. Et propterea apostolus ii. ad thessalonicen[ses] secundo vocat eum hominum peecati, filium perdicionis qui adversatur et extollitur supra omne qu[od] dicitur deus. Aut quod colitur ita ut in templo dei ipse sedeat quid edificabit in iherusiloma secundum quosdam, vel ut verius loquar, secundum alios, ipse se dicet templum dei, ostendens se tamquam ipse deus sit [:] hoc est quod dicit beatus augustinus xx. de civitate dei, xix c[apitulo], quod illud quod nos habemus de antichristo in templo dei sedeat, greci habent in templum dei sedeat, tamquam inquit augustinus ipse sit templum

dei, id est ecclesia, ex quo dicto accipitur argumentum quod antichristus erit falsus christianus et finget se virum ecclesiasticum accomodatius nocendum qui in templum dei, id est in modum ecclesie, ait augustinus. Hoc idem vult franciscus de maronis" in iiii di[stinctione] xlvii q[uaestione] ii allegans augustinus ubi supra

ipse etiam ut facilius christianos et iudeos ad ritum suum attrahit, diem dominicum in favorem christianorum, et diem sabbati in favorem iudeorum faciet custodiri, ut patiet in decretis de conse[ cratione] di[stinctione] iii pervenit. Sic ergo patet quomodo iudei decipientur

Francis of Meyronnes, ca. 1285 - after 1328; the reference is to his Sentences

Commentary. See B. Roth, Franz von Mayronis (Wed, 1936).

366

APPENDIX C

ab antichristo et quomodo recipient eum ut messiam suum et colent. Septimus punctus est scire quomodo iudei cognoscent se deceptos per antichristum et quomodo convertentur finaliter ad fidem catholicam. Notandum ergo quod postquam iudei receperunt antichristum tamquam messiam suum, decepti ex hiis qui dicta sunt in precedenti puncto. Tunc mittet deus ad eorum et ali0 rum multorum conversionem Helyam et Enoch ...

[The prophets preach, are martyred, then resurrected, and the Antichrist is killed on the Mount of Olives. The author adduces numerous 'prooftexts' from the Hebrew and Christian Bibles that are supposed to foretell the final conversion of the Jews (a small number of them, at least) to Christianity.]

ANTICHRIST AND THE JEWS AT THE END OF TIME

367

Compendium de vita antichristi/" Quinto circa processum antichristi nota quatuor: Quarto nota in qua etate incipient hec omnia quae ecclesiastici iiii dicitur: "Vidi coniunctos [sic] viventes qui ambulant sub sole cum adolescente secundo...,,31 id est anti-[5]christo. nam primus adolescens salutis fuit christus. Circa cultum eius nota iiii per quam attrahet ad se diversos cultus. Primo enim ut attrahet ad se Iudeos dicet se messiam promissum in lege verum deum et verum hominem et reedificabit templum salo. [Salomonis] (II Thess. 2).

30 Anon., printedin 1475. Bound together with Jean Gerson, 'Disputatio inter clericum et militem super potestatem prelatis ecclesie atque principibus terrarum commissa sub forma dyalogi', The passage cited here is from the fifth point, note 4. 31 Vulgate, Ecc. 4,15: ''vidi cunctos viventes qui ambulant sub sole cum adulescente secundo qui consurgit pro eo.". Biblia Sacra, 990.

368

APPENDIX C

Hans Folz, Ein Spil von dem Herzogen von Burgundi"

[The Sibyl appears in the first act and is received by the 'prince', the Duke of Burgundy, son of Kaiser Maximilian. She is asked to explain why she has come.] [171] 9 10

SIBILLA DICIT: Genediger herr, ich han vemumen, Wie das etlich judisch rabi Durch all gegent verkunden, wi Ir messias vorhanden sei, Und melden auch vorauB dabei wie er alle lonigkreich nem ein, Darzu alle furstenthum gemein, LaB auch nit hin all geistlich stent. Nu hab ich am gestim erkent, Wie wol die zeit allein waif got, Das es doch nirgend stat noch hot, Des ich mecht vil gezeuknus han, Die ich umb kurz willen fur laB gan. Darumb so keren die rabi zu uns herein, So mach ich ir lug offenlich schein, Wann nach meiner waren proficei Nehen sie sich gar vast herbei. HIE GET DER MESSIAS MIT DREIEN RABI UND EINEM SCHALLAT lUDEN, DER SPRICHT:

Weicht auB, tret umbe und ruckt von stat! Ir habt lang genug innen gehabt Gewalt, herschaft und regiment, Das nu alles wurd sein end. Wir haben doch so lang geharrt, PiB sich begeben hat ein fart, Das wir aucg kumen sein zum pret,

32 A. von Keller, ed. Fastnachtsspiele aus dem funfzehnten Jahrhundert, I, BLVS 28 (Stuttgart, 1853; reprinted 1965), 169-190.

ANTICHRIST AND THE JEWS AT THE END OF TIME

Das ir zwar nit noch gedacht het. 35 [172] EIN RABI: Ir Cristen, do tret an ein ort, Weicht in die winkel da und dort Und laBt uns auch herschen ein weil, Wann er ist nit von hinn ein meil, 5 Hie stet er, der fort wirt regiren, Daran in niemant mer mag geirren. Ir habt gemutwilt lange zeit, Dann ruckt zusamen und macht weit! 10

DER NARR: Ei hat dich der teufel herein getragen? Wolst du uns all in die winkel jagen? Ich wolt dich ee selber arspossen, Ein har nit in deiner schwarten loBen.

MARSCHALK: Was sagst du, Jud, dann darzu?

DER ANDER RABI: Merk eben, was ich darzu thu! Ich kund euch hie Messiam, wist, Der uns lange zeit verkundt ist, Und wirt die judischeit erheben. DERNARR: Ich torst dir wol eins auf das maul geben, Du schwarzer hunt! Was meinst du damit? Ge dannen, das ich dich schut der rit! DER DRITT RABI: Was durft ir des narren spil? Hie ist Messias schlecht und wil, Das ir im all gelobt und schwert.

DER NARR: Ach das man die dein maul nit pert Mit einem zellen auB einem prifet

369

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APPENDIX C

[173] 1 Und dich nit drus und peulen anget! HOFMEISTER DICIT ZU DEM RABI: Sag auch dein meinung, mach ein ent!

DER NARR: Ja ee man mit dir in mist rennt. DER VIERT RABI FELLT DEM MESSIAS ZU FUSZ UND SPRICHT: o heiliger, unser hail und trost, Durch den all Juden sein erlost, LaBt pald ein zeichen werden schein! Es wil sust ganz nicht mit uns sein Und macht dem yolk ein wenig vorcht, Sust wirt nichts gutB an uns gerucht. HIE GET EIN TRACH UND SPEIT FEUR AUSZ. DER NARR SPRICHT: Pox grint, was teufels pist dan du? Seh einer dem schnoden merwolf zu! SIBILLA SPRICHT: Ich peut die, trach, bei Jesus craft, Das du von dir nit hie werd geschaft, Dann das du sitlich weichest ab, PiB ich hie klar geoffent hab, Was dise zauberei bedeut, Darmit ir Juden dann ander leut Und euch selber so grob anligt Und mit dem falschen Endecrist triegt. Dan eins bescheid mich, ob duB pist, Sag, warumb heist du der Entcrist?

ENDCRIST: Secht, das ist schlecht davon der sin, Das ich ein ent der Cristen bin.

[... ]

ANTICHRIST AND THE JEWS AT THE END OF TIME

[179] 15

SIBILLA: Falscher Messias, so ste auf palt, Erzel hie vor ganzer gemein, Was dein anschleg gewesen sein, GroB schalkheit und auch zaubrei, Das all Cristen versten dabei Eur falsch anschleg und eur posheit, Des gib hie folligen bescheit. ENDCRIST DICIT: o genediger furst und werde frau, Ir zwinget mich so hart und gnau Mit eurem cristenlichem gewalt, Das ich nichts heimlich dahinden behalt, Sunder das ist die grost ursach, Wir han nu talast ungemach Gehabt wol xiiii.c jar, Und in solicher zeit furwar Gar viI geliden von den Cristen.

[180] 1 Ja wann sie dennoch dabei wisten, Was groBer fluch, was haf und neit Wir in stet han getragen seit, Wie vii grof guts in abgeraubt, 5 Wie vil an irem leben getaubt, Der erzet wir gewesen sein,

Wie viI der jungen kindelein In angestolen und getot Und mit irem keuschem plut gerot Und die euch Cristen abgefurt Zu smach der jerlichen gepurt Jesu, die ir ewig beget, Des haB und neid uns so bestet, Das es all unser freud vertreibt Und Messias so lang auBen bleibt Und in kein weg uns trostet nicht; Deshalb hab wir diB zugericht, Meinten als volk gereizet han, Uns ganz zu werden untertan.

371

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APPENDIX C

Das hat uns vii zu schir gefelt, Bleibt furpas mer wol ab gestelt, PiB das er seiber kumpt ein mal; Dann wer uns iez dieser unfal Allein darzu geschlagen nicht, So hetten wir zuversicht, Die ganz judischeit must sein verdorben Oder all Cristen darumb gestorben.

Translation: [171] [9] SIBILLA SAYS: [10] Your Grace, I have heard That many Jewish Rabbis Are telling in all regions That their Messiah has arrived, And are prophecying [15] That he will conquer all kingdoms And all principalities, And will not leave out the clerical estate. Now I have seen in the stars, Although God alone knows the precise time, [20] That there is nowhere any sign of such a thing, Of which I have much proof, Which I will leave out for brevity's sake. The Rabbis are headed here now to announce this, And I will make their lie apparent to all, [25] For according to my authentic prophecy, They are approaching right now. THE MESSIAH ENTERS WITH THREE RABBIS AND A PEDLAR JEW, WHO SAYS:

[30]

Move over, step aside and get out the way! You have been in charge long enough Of power, lordship and government; Now that has all come to an end. We have waited so long For this campaign to start

ANTICHRIST AND THE JEWS AT THE END OF TIME

[35] [172] [1]

[5]

That we have now come to the hour of reckoning," Which has not yet even occurred to you Christians.

A RABBI: You Christians, step aside Press into the comers over there, and there, And let us rule for a time, For he is not even a mile away, Here he stands, he who will rule from now on, No-one can stop him now. You have ruled the roost for a long time, Now push over and make room!

[10]

THE FOOL: Hey, did the Devil himself drag you in? You want to drive us all into the comers? I'll kick your arse first And tear out every hair of your beard.

[15]

THE MARSHAL: What do you say to that, Jew?

[20]

[25]

THE SECOND RABBI: Just watch what I do! I announce to you the Messiah, Who, as you know, has been promised to us for ages past, And who will rouse all Jewry. THE FOOL: I'll give you one in the teeth, You blackhearted dog! What do you mean by this? Get away! Let the shaking fever take you! THE THIRD RABBI: What profits you this fool's play? Here is the Messiah, easy as that, Waiting for you to take your oath to him.

This is what is intended by the expression 'arrived at the counting-table'.

373

374

[30]

APPENDIX C

THE FOOL: You should be whacked in the mouth with a stick taken from a cess-pool.

[173] [1] A plague of boils on you! MAJOR-DOMO TO THE RABBI: Say your piece, and make it fast!

[5]

[10]

[15]

[20]

[25]

THE FOOL: Before we pitch you onto the dung-heap. THE FOURTH RABBI FALLS TO THE FEET OF THE MESSIAH AND SAYS: o Holy One, our salvation and our hope, Through whom all the Jews are saved, Quick, cause a wondrous sign to appear! Otherwise we will not be left whole, Scare these people a bit, Or we will not be treated kindly. HERE A DRAGON APPEARS SPITTING FIRE. THE FOOL SAYS: Odds boils, what demon's brood are you? Just look at this shabby werewolf1 THE SIBYL SAYS: Listen, dragon, I'm telling you by the power of Jesus You can do nothing here, Except to stand back politely Until I have clearly revealed What this magic trick means, With which you Jews so stupidly attempt to fool other people and yourselves, And to deceive with your false Antichrist. Then tell me one thing, if you are he; Why are you called the Antichrist? ANTICHRIST: Well, this is the reason, quite simply,

ANTICHRIST AND THE JEWS AT THE END OF TIME

375

I shall put an end to the Christians [End-Christ]. [The Sibyl routs the dragon; finally, the 'false Messiah'/Antichrist drinks a curse on the Christians. After he drinks, he stands straight up, faints and falls down. The 'false Messiah' turns out to be powerless.] [179] [15]

[20]

[25]

[30]

SIBYL: False Messiah, stand up now, Tell everyone assembled here What your plan was, Your great slyness and your magical art So that all Christians will understand Your false pretensions and your wickedness, Tell us the whole truth now. THE ANTICHRIST SAYS: o merciful prince and worthy lady, You press me so hard and precisely With your Christian might, That I can keep nothing hidden. This is the main reason: We have been in misery now For fourteen hundred years And in that time Suffered a great deal at the hands of Christians.

[180] [1] And yet if only they knew What great curses, what hatred and envy We have always harbored for them, How much we have stolen from them, [5] How many whose lives we have spoiled Of those to whom we were physicians; How many young children We have stolen from them and killed And stained red with their innocent blood [10] As well as we stole from you Christians To dishonor the yearly birth Of Jesus, which you always celebrate, Whose hatred and envy is with us so constantly

376

[15]

[20]

[25]

APPENDIX C

That it drives away all our pleasures And the Messiah is so long in coming And does nothing to comfort us, This is why we did this to you, Thinking to trick all peoples Into subjecting themselves to us. We would have liked that a great deal, But that will have to wait Until he himself comes; Then this disaster would not Have happened to us, And we would be confident That all Jewry must be destroyed Or all Christians would die.

[The Jews are tried and condemned to a variety of unspeakably foul and humiliating tortures.]

ANTICHRIST AND THE JEWS AT THE END OF TIME

10.

377

Pamphilius Gengenbach (ca. 1480-1524/25), Der Nollharti"

fo1. g iii'

Der Jud fragt den Bruder So du so ein guter wysag bist Sag mir wenn kumpt der Endtchrist/ Oder wann sol er werden gboren Ich halt dich sunst fur einen thoren. Wann wir sein gwartet hand biB har Jetz me dann funffzehenhundert jar Sibenzehen und ettlich tag! Ich fleiBlich bit das selb mir sag. Der bruder: Du verfluchter Jud ich dir das sag Es lyt ouch clorlich an dem tag Jacob hat es wol uBgeleit Do er unB von der schlangen seit Der Endtchrist wirt ein ursprung han Von eim geschlecht das heisset Dan

fo1. g iii"

Von dem Judas ouch was geboren Der doch ewiglich ist verloren. Der Jud: Nun saltu weiter bscheiden meich W 0 er wirt uffenthalten seich/ In welcher stat er gboren werd wie lang er ouch regier uff erd Und wann die wa'lt ouch werd zergon Das soltu mich hie wissen lonl Der Bruder: Er wirt geboren hie vemim In eir [einer] stat heiBt Chorosaim/ Und yn Bethsaida erzogen

34 (Basel, 1517), Wolfenbuttel 263 Quod. A modem edition has been prepared by V. Uffer,DerNollhart (Stuttgart/Bem, 1982; =Schweizer Texte,1).SeeH. Rupprich, Die deutsche Literaturvom spatenMittelalter his zum BarockErsterTei!(1371-1520), (Munich, 1970),287.

378

APPENDIX C

Vyl volck wirt dann von im betrogenl In Capharanaum wirt er regieren" DiB stet werden fast iubilierenl Darumb sy gott verflu'chet hat! Ais imm Ewangelio gschriben stat. Ouch wirt er sich beschniden Ian Dry kung werden im hangen an Gog und Magog wirt uBgelossen Die Alexander hat beschlossen Die werden die Christen fast betru'ben Und ouch groB tru'bsal yn zufugen, Es wirt ouch ein kungin von Mason [Amason] Mit vyl der iuden zil im kom Meinendt ir messias sy uff erden Gar fast sie sich dann fro'wen werden. Vyl zeichen wirt er thun die zyt Do mit er dann betn1gt die Iut. Der Jud o bruder dyse red laB ston Ich wolt das er solt morgen kon Dann wir sein wol so lang hand gwart

fo1. g iv' Wann wir gepinget sind so hart Von christen jetz an allen enden Wann unB dann got wurd disen senden Woltens wirs [sic] in gar wol gedencken Ouch yn zwyfach wyder intreken Der bruder o wie ein schno'der jud du bist! Weist nit das er lengst kommen ist Gab Jacob dir nit zu verston Von Juda wurd nit der za'pter gnon [genommen] Es ka'rn dann der / der zsenden ist Lu'g ob das nit sy Jesu crist So bald der selb uff erd ist kummen So ward der za'pter von euch gnummenl

Cf. the Revelations of Pseudo-Methodius.

ANTICHRIST AND THE JEWSAT THE END OF TIME

Das do gschach durch das Ro'rnisch reich Also sind ir gantz ellendtgleich Inn all diB wa'lt worden zerstro'wt Christus hats euch ouch clorlich gseit Do er bitterlich gweinet hat Uber Jherusalem die stat. Ho'r wie es dem Endtcrist wirt gon was jm got geben wirt zu Ion So er hat nun vyl boBheit triben Und sich den waren got geschriben Vyl fu'rsten herren an sich bracht So wil er dann uB teufels macht Gen hymmel faren christo gleich Der senden wirt auB sinem reich Den ertzengel sant Michael Der yn mit iomer und ouch gvel wirt nider schlagen zu der erden So wirst du jud betrogen werden!

Translation:

[1]

[5]

[ 10]

[15]

The Jew asks the friar Since you are such a good diviner, Tell me when the Antichrist will come, Or when he will be born. Otherwise I will know you are a fool. We have waited for him now More than fifteen hundred years And seventeen, and many days besides: I beg of you, answer my question. The Friar: You damnable Jew, I will tell you; It is quite obvious, and Jacob made it very clear Where he tells us of the serpent" The Antichrist will be descended

Genesis 49,17: "Dan shall be a serpent by the way, an adder in the path.."

379

380

APPENDIX C

From the tribe of Dan

[1]

From which Judas also was born, Who is forever damned and lost. The Jew: Now tell me further [5] Where he will abide In which city he will be born And how long he will reign on earth And when the world will pass away Tell me these things here and now. [10] The Friar: Listen then! He will be born In a city called Chorosaim [Khorasan] And brought up in Bethsaida. Many people will then be deceived by him, [15] And he will rule in Caphamaum. These cites will rejoice greatly For which God has cursed them, As the Gospel says. He will also have himself circumcized [20] And three kings will follow him. Gog and Magog, whom Alexander enclosed, Will be let loose: They will cause great misery in Christendom And create much pain and suffering. [25] And the Queen of the Amazons will also Come to him with many Jews" Who think their Messiah is on earth: They will be delighted indeed. At this time he will work many signs [wonders] [30] With which he will deceive people. The Jew: o friar, say no more; I wish he would come tomorrow Because we have been waiting for him for so long

Cf. the Red Jews in the Antichrist books.

ANTICHRIST ANDTHE JEWS AT THE END OF TIME

381

[fo1. g iv'] [1]

[5]

[10]

[15]

[20]

[25]

[30]

And because we are pressed so hard By Christians everywhere and always. If God were to send him to us, We would be very grateful And doubly return [his investment in us? -- unclear] The Friar: 0, what a vile Jew you are! Don't you know that he came long ago? Didn't Jacob make it clear That the scepter would not depart from Judah Until he came who is to be sent? You lie if you say this is not Jesus Christ. As soon as he came to earth, The scepter was taken from you. This was done by the Roman Empire. Therefore you were scattered In great misery all over the world. Christ also spoke clearly to you When he wept bitter tears Over the city of Jerusalem. Now hear how the Antichrist will fare, And how God will reward him: After he has done much evil, And declared himself the True God, When he has won over many princes and lords, He will desire, by demonic powers, To ascend to Heaven just as Christ did. Christ will send from his kingdom The Archangel Saint Michael Who will strike down the Antichrist, Casting him deep into misery and disgrace. And this is how you will be deceived, Jew!

[Enoch and Elijah are resurrected, preach to the whole world, convert the nations, and the Last Judgment takes place.]

APPENDIX D

ILLUSTRAnONS 1.

Ebstorf World Map (1235): Gog and Magog eating human flesh and drinking human blood, as specified by the caption.

384

APPENDIX D

Sachsische Weltchronik (Saxon Chronicle, c. 1320); the 'enclosed Jews' :

Staatsbibliothek zu Berlin - PreuJ3ischer Kulturbesitz, Handschriftenabteilung (Ms. germ. 2° 129, £01. 15')

385

ILLUSTRAnONS

Historiated Bible I. 15th century manuscript; the 'enclosed Jews', depicted with red hair and beards (Alexander's beard is blonde here and throughout)

, .. I

I I

LL11 !, \d .11

Staatsbibliothek zu Berlin - PreuBischer Kulturbesitz, Handschriftenabteilung (Ms. germ. 2° 565, fo1. 531')

386

APPENDIX 0

Pseudo-Methodius. Revelationes. Basel: Michael Furter, 1498:

Alexander prays, kneeling, asking God to enclose Gog and Magog in the Caspian Mountains. Gog and Magog are the two demonic kings at the top; the armed hordes inside the mountains are their people.

It q~:~otdf rtgjo roli~. ~bi cofpeJit \Jetcl'! 'nllludaGet afpc, ~~ool ij au bombilcG.fur cure C): filijG :YJpbcr neporCG.quo; imUII ~J~fl ~'~~ diCle "idCIIGc~b(l:ruir, omcdcbfrcnnn bijomne catico%llJ ;ip~lro~.fi fpecic olilc coinqlubile.i.c,JncG:l11l1reG: (crpe~cG:mo%ricino~ l3:or,1 ~ 0('11 camce:abomllJ mlirmJbllla cO:J,p.cr C3 quem aluo nddum pbl\l~PU!~6C ~ Iineamera COJ6uhlt~ funt,"dcpliq parte meb:o:urtt pro- ::r~';r:)n~u:; ducro.colllpJgo fo:mQ figmcntl pomr pcrficcrc forma velfi, IIUUI11"o,1I1 {lura c):pmcrc: iumcro;:nccllo ceili 'Zolllnc (pelll fcr3" imun m3gnl altc; - - - r. Icur - Ii icpccomc r. d lIulloG. - ,"" nuder n'3gn dMLI.mo:ruo_9Jut~cqq;lcpc: cccldll JrtiJ tUliO a!c/:adcrmJGII" .l5og~ 21D.lgOg 'pprcr ~'6i ""dOlO} co; rurpirudincm 11\ cJfpTatnoribu9 inclufcrtr. q 'If Rr31'" ~Ill Ill" UII qrntn IPUtJT3ullrt SIIIIIII '(:lerfa

rum 'I fuil Ii •

lIue arfamUS

moOallo bl' 12)3ii.11.'3.

b iitj

Herzog August Bibliothek, Wolfenbiittel: 30.4 Poet. 1, fo1. b iiii',

387

ILLUSTRAnONS

Gog and Magog break out of the Caspian Mountains at the end of time.

~uomodo JSog er "gog't~tiittGtle CQfPfO moribuo obtinrnrterraJJfrJbd

iC .l'P~Jbf e}cclSm~lIt CJ·1r.m~. CoS Clufdl. poc

llnnouiffi,llio rcro tClllpo:ibuo fccundu3 1E3ccbic, h~' pzcpbcnnn que tlICIC. :YnnollllTuno ercronfurna riolo Hlundi cner 606 cr.4I)J606 inrcrram yfrJd: q funr gcnrco etrq;ro quoo rcclufit 11lepndrrlllJlinUO in fnnbuc Jqullonio cr in fuubue fcptcntrionio 150g er JI)J60g J;)ofJclw ZI,ubJI ct :ttnogcr 1igcg cr

H.C]. "ban nco pdlxtloe Uhollcnll~u"

Q(aclunrfcrr5 I!rccurlMcm fUI!C'tcliJUlln bee *l>J.L:1i conrumJrt fue rtnr.,'.

Herzog August Bibliothek, Wolfenbuttel: 30.4 Poet. (I) , fol. b v' ,

388

APPENDIX D

Der Antichrist (Strasbourg, 1480):

An apostle of the Antichrist preaches to the Red Jews and the Queen of the Amazons.

roer ein anocr0(9 €nnokrift pot pZtoigt ocr kUn1gln ron f}ma fon/\'no eenroren juoen.oieoergroff aUeFanoer in oen gd-:prge Cafpie ~f(1)lotrcn her• 't'nO oie felbcn juoen humeri uf1 ~ii 0t9 €nnokrift 1pttn/a19 fanclue Jerommua bl'fc1)zibt.

Der Antichrist. Faksimile der ersten typographischen Ausgabe (Inkunabel der Stadt- und Universitatsbibliothek Frankfurt am Main, Inc. fol. 116), ed. Friedrich Wittig Verlag. Hamburg, 1979; fol. l3b.

389

ILLUSTRATIONS

The Red Jews and the Queen of the Amazons march to Jerusalem .

tl1un hebe rlcb an ocr #1£:111g eon aller welt •'Vno "Con allen kum~ gtn ~ii oem enno'~rifl/Oit an in gelouben wdltn.1l)ee trfie pte rben ole roeen juoen UfJ.l'nD Dle nino Ocr welt grore not- "no DIe felbm J uoen l)(lffen 808·"no magog-enn i r 1el) esefd.) Iechr 't'no Olt tmrr,gin "Con ~mafon ~iic~t ourl) ~ii oem 6nnohrlft·

---_"1 Der Antichrist, foJ. l4b.

390

APPENDIX D

Von ainer grosse meng II unnd gewalt der Juden die lange zeyt II mit unwonhafftigen Wusten beschlossen und verborgen II gewesenlletzunder auj3gebrochen und an tag kom= II men seynlDreyssig tagrayj3 von Jherusalem II sich nydergeschlagenl Was sy fu'rgenom> II men haben findt man nach laut dises II Sendbriefs zum tayl glaub= II liche unterricht. II 1523. Augsburg : Heinrich Steiner, 1523

Herzog August Bibliothek, Wolfenbuttel: 196.14 Hi. (9) , fo1. if.

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INDEX OF PLACES

Africa 28, 30, 150-152 Alexander's Gate 1, 9, 24, 25, 37, 42-45, 53, 54, 57, 58, 71, 99, 158 Ancona 35 Arabia 30, 144, 153, 156 Asia 32, 34, 57, 86, 87, 142, 150, 152, 158, 160, 162, 167, 170-172, 182, 185, 186 Assyria 27, 33, 43, 139 Babylon 68, 79, 100, 106, 108, 109, 115, 136, 137, 156 Babylonia 30, 33 Baghdad 32 Bethsaida 99 Caphamaum 99 Carthage 76 Caspia 62, 74 Caspian Mountains 54, 62, 70, 74, 77-78, 88, 112, 119, 122, 123, 132, 136, 137, 157, 160, 165, 169, 171, 173, 175 Caspian Sea 37, 44, 86, 114 Caspye 70 Caucasus 9, 24, 31, 114, 163 Chorazaim 99 Cologne 4, 62, 68, 71, 78, 82, 104, 105, 127, 132-135, 138, 139, 159, 187 Constantinople 30, 36, 41, 132, 143, 159, 161, 166, 179 Ebstorf 50 Egypt 10, 35, 136, 142, 150, 153, 154 Ethiopia 31, 35, 76, 151 Far East 27, 39, 85

France 5, 10, 17, 18, 35, 47, 70, 84, 85, 108, 159 Frankfurt 71, 88, 107, 135, 149, 169, 172,187 Fulda 49, 50, 52, 53 German-speaking world 4, 5, 77, 92, 95, 139, 178 Germany 5,7, 16, 20, 26, 36, 41, 50-52, 59, 62, 63, 67, 68, 80, 92, 93, 95, 123, 132, 143, 149, 150, 154,155,159,169,173,175,181, 186, 188 Gomorrah 76 Gozan 28, 32, 33, 43, 139 Habor 28, 32, 33, 139, 145 Halah 28, 32, 139 Holy Land 30, 32, 35, 144, 146, 160, 161, 166, 167 India 32, 46, 55, 87, 169 Istria 36 Italy 5, 17, 35, 36, 97, 140, 144, 146, 147, 154 Jerusalem 6, 26, 28, 31, 32, 35, 37, 79, 88, 97-99, 102, 106, 109, 115, 117, 118, 124, 136, 142, 146, 150, 152-155, 159-162, 180, 185 Khorasan 32 Libya 76 Lisbon 146, 147 Lybia 76 Milan 84, 116 Mompelgard 85 Mount Zion 27 North 3, 28, 31, 40, 76, 86, 87, 98,

412

INDEX OF PLACES

150, 158, 170-172, 182 Nuremberg 57, 88, 116, 123, 126, 127, 133, 155, 160 Ottoman Empire 6, 153, 154, 159, 161-164, 180 Persia 76, 151, 154, 160 Portugal Ill, 127, 145-148 River of Stones 30, 40-42 Rome 35, 36, 40, 68, 146, 147 Sabbation 72, 136, 183, 184 Sambation 9, 29, 30, 34, 39, 41, 76, 129, 136, 139, 140, 142, 146, 150, 183-187

Sand Sea 41 Sardinia 76 Sea of Sand 39 Spain 5, 30, 127, 146, 147, 154 Temple 31, 79, 106, 109, 115, 117, 118, 122, 124, 135, 185 Tiflis 57 Ubera aquilonis 71 Venice 36, 97, 122, 165, 171 Wittenberg 143, 148, 156, 177 Zurich 11, 49, 74, 81, 83, 85-87, 89, 160, 182, 187

INDEX OF NAMES

Adler, Elkan Nathan, 30-32, 284 Agricola, Johannes, 5, 150, 156, 264 Aichele, Klaus, 104 Albertus Magnus, 43, 53, 110, 356 Albrecht von Scharfenberg, 71, 190 Alexander the Great, 1, 3-5, 7-9, 23-26, 37, 38, 40-46, 50-52, 54-59, 61-63, 65, 66, 69-75, 77-80, 82, 87-89, 91, 97-99, 112, 113, 115, 119, 123, 124, 127, 130, 132, 140, 152, 157, 160, 164, 165, 167, 169, 170,173,178,180,181,194,197, 198, 201, 203, 205, 206, 213-215, 217, 223, 224, 242, 251, 263-265, 276, 280, 282, 283, 285, 286, 303-307,311,313-315,319-321, 323, 325-331, 338, 341, 342, 346, 34~ 351-353, 37& 380, 386 Alexander, P.J., 97 Ambrose 298, 299, 335 Anderson, Andrew Runni, 1, 9, 24, 25, 37, 42-46, 53, 54, 57, 58, 71, 99, 158, 178, 297, 298, 320, 329 Appuhn, Horst, 51 Augustine 48, 58, 59, 101, 110, 112, 121, 124, 125, 171, 172'1266,302, 360 Aytinger, Wolfgang, 132 Bacon, Roger, 37, 43 Bagrow, Leo, 50 Baldwin, John W., 46, 47, 174 Barnes, Robin, 168, 169, 176

Baumann, Karin, 143, 360 Bebb, Phillip N., 127 Beckingham, C.F., 38 Bernstein, Alan E., 141 Berthold of Regensburg 4, 109, 110 Bezzola, G.A., 54 Bieling, H., 7 Birkhan, Helmut, 7, 72, 73 Blickle, Peter, 16, 144 Bloch, Marc, 1, 19, 20 Bohnstedt, J.W., 157, 158 Bosch, Hieronymus, 128 Bostick, Curtis, 94 Bousset, Wilhelm, 93, 96, 100 Brady, Ignatius, 42 Brenz, Johannes, 157 BreBlau, Harry, 54, 55, 84, 160 Brincken, Anna-Dorothee von den, 87 Browe, Peter, 8.1., 16 Brown, Peter, 14 Buchanan, H., 158 Budge, E.A. Wallis, 25, 98 Buhler, Curt F., 90 Burger, Christoph Peter, 8, 87, 88, 110,116,120,121,123,125 Cary, George, 1, 25, 98, 132 Charles V, 6, 147, 148, 151, 154 Clement VII, 144-146, 148 Clopper, Lawrence M., 108 Cohn, Norman, 48, 53 Cole, Richard G., 148

Baron, Salo W., 135, 145-148

Commodianus, 37 Cortepeter, Carl Max, 163, 167

Bast, Robert, 7, 80, 122

Daly, Saralyn R., 42

414

INDEX OF NAMES

Damton, Robert, 15, 18 Dasberg, Lea, 2, 45 Davis, Natalie Zemon, 13

Graetz, Heinrich, 36, 134, 144, 145 Grabmann, M., 46

Deluz, Christiane, 61

Gratius, Ortwin, 133, 134 Graus, Frantisek, 2, 83

Durand, Dana Bennett, 86, 87 Eckert, Willehad-Paul, 133, 135 Eike von Repgow 51, 59, 319

Graf Arturo, 55

Greenblatt, Stephen, 19 Griffiths, Gordon, 175

Elijah 98, 104, 106, 108, 109, 152, 157, 202-204, 241, 244-246, 266,

Grimm, Jacob and Wilhelm, 60, 67

345, 355, 381 Emmerson, Richard Kenneth, 94, 97,

Gurevich, Aron, 18 Heinrich von Neustadt 74

100, 104, 105, 108, 109, 120, 125 Enoch, 98, 104, 106, 108, 109, 157, 200, 202-204, 232, 236, 238, 241,

Guerchberg, Seraphine, 82

Hennig, Richard, 24, 39, 51 Heyer, A., 160 Hildegard of Bingen 102

244-246, 264, 266, 344, 345, 351,

Hirsch, Rudolf, 90, 91, 135, 149

355, 357, 358, 362, 363, 366

Hirsch, S.A., 135

Epstein, Mark Alan, 159 Ettmuller, Ludwig, 11, 81, 225 Ferussol, Abraham, 144, 145 Febvre, Lucien, 119, 149 Finkelstein, Louis, 28 Finnegan, Ruth, 17 Fischer, Hanns, 125 Fischer-Galati, Stephen, 151, 155 Folz, Hans, 107, 125-127, 368 Frey, Winfried, 4, 105, 107-109, 187, 249,290 Fried, Johannes, 55-57 Gans, David, 145 Geiger, Ludwig, 10 Geissler, Klaus, 106, 107 Gengenbach, Pamphilius, 67, 337

Holt, P.M., 153 Honorius Augustodunensis 38, 106, 112, 303 Hsia, R. Po-Chia, 16 Hugh of St. Cher, 57, 58, 111, 112, 316, 336 Hugo a Novo Castro, 8, 57, Ill, 112, 333 Hugo Ripelin (of Strasbourg), 53, 74, 87, 107, 109, 110, 112, 115, 120, 129, 130, 318, 356 Inalcik, Halil, 153, 162 Jerome, 48, 58, 59, 96, 97, 101-103, 110, 112, 114, 119-12L 125, 128, 243,299,300,302,325,335 Joachim of Fiore, 5, 14, 17, 35, 97, 143, 148, 170, 174, 267

Gerhoh of Reichersberg, 103 Gerson, Jean, 173, 367

Jonas, Justus, 156, 275, 278, 350

Ginzburg, Carlo, 17, 19

Kaplan, Steven, 151

Godfrey of Viterbo 42, 45, 313

Kapp, Friedrich, 149

Goeje, Michael Jan de, 24

Karp, Sandra Rae, 42

Golb, Norman, 31

Kaufmann, David, 34, 35 Kim, Hans-Martin, 133, 134, 139 Knefelkamp, Ulrich, 38

Golden, Peter B., 31 Gow, Andrew, 175

INDEX OF NAMES Kohler, Hans-Joachim, 14, 17, 148, 178, 267 Koestler, Arthur, 31 Konrad, Robert, 100 Kramer/Kromer, Michael, 133, 141, 142, 148, 178, 255

415

Nicholas of Lyra, 122, 171 Oberman, Heiko A. 4, 13, 22, 76, 138, 156, 158, 177 Odoric of Pordenone 76, 348 Olschki, Leonardo, 38, 39, 91, 121 Oppert, Gustav, 33

Kursawa, Hans-Peter, 105

Ozment, Steven, 6, 14, 15, 150

Langmuir, Gavin, 3, 49, 50, 52, 71,

Patchovsky, Alexander, 75

82 Leslau, Wolf, 151, 152

Peter Comestor 42, 43, 50, 56, 110, 129, 308, 364

Levi, Israel, 28

Peter Schwartz 129, 136, 139

Loewe, Heinrich, 9, 10, 164, 282,

Pitcher, O.E., 153

285, 287, 289, 290

Pfefferkorn, Johannes, 68, 133-135

Lucken, Linus, 109

Pfister, Friedrich, 1, 8, 24-26, 42, 44,

Ludger of Braunschweig 74, 78 Luther, Martin, 5, 6, 8, 10, 18, 86,

88 Poliakov, Leon, 46, 71

93-95, 121, 124, 141, 143, 150,

Popkin, Richard H., 27

151,157, 158, 160, 161, 175,

PreuJ3, Hans, 8, 98, 109

177-179,186

Pritsak, Omeljan, 31

Lull, Ramon, III Margaritha, Antonius, 69, 136, 139-141,150, 159, 179, 182,262 Martin, Henri-Jean, 119, 149 Matthew of Janow 93 Matthew of Paris 49, 53, 54, 56, 63, 158, 320, 336 Mauro, Fra, 170, 171 McGinn, Bernard, 25, 93, 96-103, 133, 143 Mehl, James V., 134 Mellinkoff, Ruth, 66, 67 Memmius, Konrad, 164, 281 Metzger, Therese and Mendel, 67,68 Michael, Wolfgang F., 108

Pseudo-Methodius 1, 25, 38, 45, 52, 56, 57, 59, 63, 65, 78, 92, 97, 99, 101,104,106,110,112,130,132, 352, 378, 386 Quirin, James Arthur, 151 Rauh, Horst-Dieter, 93, 96, 100-103, 105, 106 Rebouis, Hippolyte Emile, 83 Reubeni, David, 144-146, 148, 179, 187 Ries, Rotraud, 158 Ross, D.J.A., 1, 25, 62 Rudolf von Ems, 51,59,321,326 Rupert of Deutz, 94, 102, 103, 106, 110, 112

Michaelis, E.A.F., 106

Salmanassar, 27, 43, 173, 308

Moeller, Bernd, 150

Salomo Molcho, 146-148

Moore, R.I., 44, 60, 71

Salter, F.M., 109

Morey, James H., 43

Saunders, 1.1., 54

Neubauer, Adolf, 27, 30-34, 41, 44, 144, 145, 152

Schaller, H.M., 54, 93 Schmitt, Jean-Claude, 18

416

INDEX OF NAMES

Schottenloher, Karl, 149 Schroder, Werner, 71

59, 133-136, 139-141, 150, 156, 157,159, 169, 173, 179, 182,247,

Seifrit, 61, 338 Shaw, Stanford 1., 159 Simon, M., 53

253, 260, 321 Vincent of Beauvais, 57, 58, 65, 328,

Singer, Isaac Bashevis, 187

Virdung, Johann, 143

Skelton, R.A., 50

Vogler, G., 158

Smalley, Beryl, 42, 46 Sprenger, Gerhard, 81, 225

Vollmer, H., 62

Steckel, Konrad, 180 Stern- Taubler, Selma, 105 Stone, Michael E., 27

Weigel, Theodor Oswald, 116 wen, Shalva, 27, 29, 30, 140, 152, 175, 183, 185

Talkenberger, Heike, 143

Weinstein, Donald, 35 Wenzel, Edith, 107, 126, 127

Telle, Joachim, 174

329, 348

Vulpius, Christian August, 186

Teyssedre, Bernard, 56, 60

Wichelshaus, 1., 27

Trachtenberg, Joshua, 8, 9, 12, 22, 82,

Wolfram von Eschenbach, 39, 71,

93, 94, 97-100, 102, 105, 109, 110, 126, 129 Tyconius, 93, 100, 101, 112

107, 196 Wyclif, John, 94, 95

Ullendorf, Edward, 38

Ulrich von Eschenbach, 59,330 Ulrich von Pottenstein, 121 Van Engen, John, 14 Vaughan, Dorothy M., 154 Verhelst, Daniel, 93 Victor von Karben/Carben, 5, 10, 46,

Wynkyn de Worde, 116 y erushalmi, Josef Hayim, 147 Young, Karl, 106 Zacher, Julius, I Zafran, Eric, 104 Zamcke, Friedrich, 11, 39-42, 307, 309, 311

SUBJECT INDEX Alexander's Gate (enclosure story), 3, 8, 9, 24-26, 38, 40, 41, 43-45, 47,

53, 124, 128-130 and apocalypticism, 63, 66 n., 129-

48, 50-51, 55, 56, 58, 61, 62, 65,

130

74, 77-81, 86, 88-89, 109, 123,

and "chimeria", 49

140, 158, 180

in Luther, 158 modem, 48 propaganda, 49 proto-racism, 72-73

association with Antichrist-legend

in Revelations of Ps.-Methodius, 99, 115, 119 Alexander novel/legend, 1, 8, 25, 26, 43, 52, 157, 169-170 n., 178

in the Middle Ages, 62, 65, 72 Amazons, 73, 74, 88, 123 and Antichrist, 113, 119 Antichrist, 5, 8, 13, 37, 143 as a corporate entity, 94, 101-103,

secular" 81-83 and Turks, 158-159 Exegesis hostile to Jews, 53 vernacular, 6, 12, 14, 18, 20, 88, 90, 94, 118, 182 Latin, 9, 13

110; including the Jews and Gog

Filtering, 18-19

and Magog" 102 as Lord of the Jews" 73, 75, 78, 80, 88, 95, 96, 104, 107" 110, 111112,116-117,123-129

Gog and Magog, 3, 6-9, 23-26, 37,

in medieval drama" 104-109 as perceived by medieval Christians, 93 as a real person" 94-101" 103-112 and Red Jews, 113-120" 129-130" 159, 181 in Revelations of Ps.-Methodius, 23,25,99

Antichrist-book, 5" 8" 66" 74" 115120, 140 Red Jews in, 87-88, 90, 117-118, 181 Anti-Judaism, 2, 52-53, 73" 123-124 and conversion, 112 medieval, 47 Antisemitism" 2, 3, 4, 21" 23, 47" 52-

38, 40, 52, 54-55, 57-63, 65-66, 74, 99, 104 177-178 and Antichrist, 113 and Jerome, 119 on mappaemundi, 86" 170-172 as Red Jews" 75, 77" 86, 88, 91, 109" 178 as Turks" 151, 157, 169, 179, 181 "Great Flood" prophesied for 1524, 143 History of culture, 15 Ideas history of, 12, 14, 15 history of popular, 13, 14, 16-17, 19 social history of, 14-15 Jews black (Falasha), 151-152 confiscation of Jewish books, 135

418

SUBJECT INDEX

and death of Jesus, 48 as 'destroyers of Christendom', 5354, 63-, 109 expulsion from France, 46-47, 174 n.

expulsions from German towns, 134-135, 158 final conversion to Christ, 1, 105106, 112, 113, 130, 156 of Fulda, and accusations of ritual cannibalism, 49ff. in Hebrew manuscripts, 67-68 and Inquisition, 47 and Jewish ("false") Messiah, 122123, 125-129, 135-136, 159, 180, 184 in league with Ten Tribes, 54, 6162 links with Red Jews, 82, 84 and Luther, 158-159 in Mandeville's Travels, 69-70 and money-lending, 46, 174-175 n. as sowers of plague, 81-85 and views of Ten Tribes/Gog and Magog, 55 Khazars, 30-31 Letter of Prester John, 38-41, 44, 45, 51 Literary theory, 20 Literature early modem, 19, 20 medieval, 44, 48 vernacular, 2, 4, 8, 14-20 courtly, 13, 182 Mandeville's Travels, 55 and Jews, 61, 63, 69-70 Jews and plague, 82 n., 84 Minnesang, 20 Pamphlets, 13, 16, 132, 141 as propaganda, 15

Red Jews in, 134-140, 142, 148155, 160-69 Popular belief, 15 Popular culture, 13, 17-18 Peasants' War, 144, 156 Red hair as a mark of wickedness, 8, 66-69, 91-92 and Kizilbas, 162 Red Jews (in sources) in Younger Titurel, 70-72, 89 in Gottweiger Trojanerkrieg, 72, 89 in Reinfriedvon Braunschweig, 7374 in Von Gottes Zukunft, 74 in the Maccabiierbuch, 74 in the middle High German Passau Anonymous, 74 in Konrad Steckels deutsche

Ubertragung der Reise nach China des Odorico de Pordenone, 76 in the middle Swedish Konung Alexander, 76-77 in the middle High German Gesta Romanorum, 77 in the middle Dutch sielen trost, 78 in the Zurich Jahrbuch, 81-85 in the Chronikdes Burkhard Zink, 85 in co-ordinate tables of 15th C. mappaemundi, 86, 89 in the Antichrist-book, 87-88 in Victor von Karben's Judenbuchlein. 134-138 in Latin translation of the

Judenbuchlein, 136-137 in Margaritha's Der gantz Judisch glaub, 139-140

SUBJECT INDEX

in Michael Kramer's "Ein

underredung von glawben", 142 in the 1523 "Red and Black Jews Pamphlets", 148-155 in a 1523 treatise on preaching, 155 in Agricola's Proverbs, 156-157 in Luther's "Commentary on Ezekiel 38 & 39", 157-158 in 1562 "Red Jews Pamphlets", 160-164 in Memmius' Calendarii, 163-164 in the 1596 "Red Jews Pamphlets", 164-168 in Der Ju'den Thalmud, 173 in the Rosarium novum, 173-175 in Augusti' s Geheimnisse der Ju'den, 183-186 in Vulpius' Curiositdten, 186-187 in Joseph Roth's Radetzky-Marsch, 187 in Isaac Bashevis Singer's "To the Land of Israel", 187 in Mendele Mojcher Sforim's "Die Reisen Benjamins des Dritten", 187 Revelations of the Pseudo-Methodius, 1,25, 38, 44, 52, 55, 58, 65, 99, 110, 111 in early modern period, 132-137 rot/red as faithless, wicked, 10, 67-69 Augusti's explanation, 185-186 Rotwelsch, 67 Tatars, 59, 80, 91, 163-164 as ancestors of Turks, 157 as descended from Ten Tribes, 53, 157-158 fighting on side of Turks, 167 not Gog and Magog or Ten Tribes, 57

419

revolt against Ottoman Empire, 162-163 as Ten Tribes, 55, 179 variant: "Tartars", 56 Ten Tribes, 5, 7, 8, 9, 23, 48, 50, 52 and Antichrist, 79, 97-98, 104 confusion with Gog and Magog, 37-45,49,50-51, 56, 58, 77, 109, 179-180 and David Reubeni, 144-148 discussion of T.T. and Red Jews, 80,91 links with Jews of Europe, 65, 66, 74 in medieval German texts, 59-63 as messianic liberators of Jewry, 129, 140, 159, 161, 175 n. in the Middle Ages, 34-36 origins, 26-33 reassimilation of Red Jews into T.T., 175, 179 and Red Jews, 66, 74, 75, 79-80, 88-89, 94, 136-140, 152, 159, 173, 178, 184 survival of legend in 16th C., 169 as Tatars or Mongols, 53, 55, 58 not Tatars or Gog and Magog, 57-

58, 180 whereabouts, 131, 183 Tiburtine Sibyl, 1, 97-98, 110-111, 151 Turks, 6, 118 as Gog and Magog, 151, 157, 175 n., 179, 181 Ottoman Empire, 150-155, 159, 160, 162-163, 164 as Red Jews, 157, 157 n., 164 as Tatars, 157, 179 as threat to Christendom, 143 n., 157-158,164-167,177

420

SUBJECT INDEX

threatened by Red Jews, 160-162, 164-167 Vernacular translations of Latin works, 77-78 the Gesta Romanorum, 77

mappaemundi (text), 86 Odoric of Pordenone's travels, 76 the Passau Anonymous, 75-76 by Ulrich von Pottenstein, 121

STUDIES IN MEDIEVAL AND REFORMATION THOUGHT EDITED BY HEIKO A. OBERMAN

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The Red Jews: Antisemitism in an Apocalyptic Age 1200-1600 (Studies in Medieval &amp; Reformation Thought) (English, German and Latin Edition) 9004102558, 9789004102552 [PDF] - VDOC.TIPS (2024)

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References

The Red Jews: Antisemitism in an Apocalyptic Age 1200-1600 (Studies in Medieval & Reformation Thought) (English, German and Latin Edition) 9004102558, 9789004102552 [PDF] - VDOC.TIPS (2024)