TheWandering Jew(occasionally referred to asthe Eternal Jew,anantisemiticcalquefrom German"der Ewige Jude") is a mythicalimmortalman whoselegendbegan to spread in Europe in the 13th century.[a]In the original legend, aJewwho tauntedJesuson the way to theCrucifixionwas then cursed to walk the Earth until theSecond Coming.The exact nature of the wanderer's indiscretion varies in different versions of the tale, as do aspects of his character; sometimes he is said to be ashoemakeror othertradesman,while sometimes he is the doorman at the estate ofPontius Pilate.
![](https://upload.wikimedia.org/wikipedia/commons/thumb/e/e7/Wandering_jew_-_Gustave_Dor%C3%A9.jpg/220px-Wandering_jew_-_Gustave_Dor%C3%A9.jpg)
Joseph
editAn early extant manuscript containing the legend is theFlores HistoriarumbyRoger of Wendover,where it appears in the part for the year 1228, under the titleOf the Jew Joseph who is still alive awaiting the last coming of Christ.[3][4][5]The central figure is namedCartaphilusbefore being baptized later byAnaniasasJoseph.[6]The root of the nameCartaphiluscan be divided intokartosandphilos,which can be translated roughly as "dearly" and "loved", connecting the legend of the Wandering Jew to "thedisciple whom Jesus loved".[7]
At least from the 17th century, the nameAhasverhas been given to the Wandering Jew, apparently adapted fromAhasuerus(Xerxes), the Persian king in theBook of Esther,who was not a Jew, and whose very name among medieval Jews was anexemplumof a fool.[8]This name may have been chosen because the Book of Esther describes the Jews as a persecuted people, scattered across every province of Ahasuerus'vast empire,similar to the laterJewish diasporain countries whose state and/or majority religions were forms of Christianity.[9]
A variety of names have since been given to the Wandering Jew, includingMatathias,ButtadeusandIsaac Laquedem,which is a name for him in France and theLow Countriesin popular legend as well as in a novel byDumas.The namePaul Marrane(an anglicized version ofGiovanni Paolo Marana,the alleged author ofLetters Writ by a Turkish Spy) was incorrectly attributed to the Wandering Jew by a1911Encyclopædia Britannicaarticle, yet the mistake influenced popular culture.[10]The name given to the Wandering Jew in the spy's Letters isMichob Ader.[11]
The nameButtadeus(Botadeoin Italian;Boutedieuin French) most likely has its origin in a combination of the Vulgar Latin version ofbatuere( "to beat or strike" ) with the word for God,deus.Sometimes this name is misinterpreted asVotadeo,meaning "devoted to God", drawing similarities to the etymology of the nameCartaphilus.[7]
WhereGermanorRussianis spoken, the emphasis has been on the perpetual character of his punishment, and thus he is known there asEwiger Judeandvechny zhid(вечный жид), the "Eternal Jew". In French and otherRomance languages,the usage has been to refer to the wanderings, as inle Juif errant(French),judío errante(Spanish) orl'ebreo errante(Italian), and this has been followed in English from the Middle Ages as theWandering Jew.[5]InFinnish,he is known asJerusalemin suutari( "Shoemaker of Jerusalem" ), implying he was acobblerby his trade. InHungarian,he is known as thebolyongó zsidó( "Wandering Jew" but with a connotation of aimlessness).
Origin and evolution
editBiblical sources
editThe origins of the legend are uncertain; perhaps one element is the story inGenesisofCain,who is issued with a similar punishment—to wander the Earth, scavenging and never reaping, although without the related punishment of endlessness. According to Jehoshua Gilboa, many commentators have pointed to Hosea 9:17 as a statement of the notion of the "eternal/wandering Jew".[12]The legend stems from Jesus' words given inMatthew16:28:
Ἀμὴν λέγω ὑμῖν, εἰσίν τινες ὧδε ἑστῶτες, οἵτινες οὐ μὴ γεύσωνται θανάτου, ἕως ἂν ἴδωσιν τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ.
Truly I tell you, some who are standing here will not taste death before they see theSon of Mancoming in his kingdom. (New International Version)
Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of Man coming in his kingdom. (King James Version)[b]
A belief that thedisciple whom Jesus lovedwould not die was apparently popular enough in the early Christian world to be denounced in theGospel of John:
And Peter, turning about, seeth the disciple following whom Jesus loved, who had also leaned on His breast at the supper, and had said, Lord, which is he who betrayeth Thee? When, therefore, Peter saw him, he said to Jesus, Lord, and what shall he do? Jesus saith to him, If I will that he remain till I come, what is that to thee? follow thou Me. Then this saying went forth among the brethren, that that disciple would not die; yet Jesus had not said to him that he would not die; but, If I will that he tarry till I come, what is that to thee?
— John 21:20-23, KJV
Another passage in the Gospel of John speaks about a guard of the high priest who slaps Jesus (John 18:19–23). Earlier, the Gospel of John talks about Simon Peter striking the ear fromMalchus,a servant of the high priest (John 18:10). Although this servant is probably not the same guard who struck Jesus, Malchus is nonetheless one of the many names given to the wandering Jew in later legend.[13]
Early Christianity
editThe later amalgamation of the fate of the specific figure of legend with the condition of the Jewish people as a whole, well established by the 18th century, had its precursor even in early Christian views of Jews and the diaspora.[14]Extant manuscripts have shown that as early as the time ofTertullian(c. 200), some Christian proponents were likening the Jewish people to a "new Cain", asserting that they would be "fugitives and wanderers (upon) the earth".[15]
Aurelius Prudentius Clemens(b. 348) writes in hisApotheosis(c. 400): "From place to place the homeless Jew wanders in ever-shifting exile, since the time when he was torn from the abode of his fathers and has been suffering the penalty for murder, and having stained his hands with the blood of Christ whom he denied, paying the price of sin."[16]
A late 6th and early 7th century monk namedJohannes Moschosrecords an important version of a Malchean figure. In hisLeimonarion,Moschos recounts meeting a monk named Isidor who had purportedly met a Malchus-type of figure who struck Christ and is therefore punished to wander in eternal suffering and lament:[7]
I saw an Ethiopian, clad in rags, who said to me, "You and I are condemned to the same punishment." I said to him, "Who are you?" And the Ethiopian who had appeared to me replied, "I am he who struck on the cheek the creator of the universe, our Lord Jesus Christ, at the time of the Passion. That is why," said Isidor, "I cannot stop weeping."
Medieval legend
editSome scholars have identified components of the legend of the Eternal Jew in Teutonic legends of the Eternal Hunter, some features of which are derived fromOdinmythology.[17]
"In some areas the farmers arranged the rows in their fields in such a way that on Sundays the Eternal Jew might find a resting place. Elsewhere they assumed that he could rest only upon a plough or that he had to be on the go all year and was allowed a respite only on Christmas."[17]
Most likely drawing on centuries of unwritten folklore, legendry, and oral tradition[citation needed]brought to the West as a product of theCrusades,a Latin chronicle from Bologna,Ignoti Monachi Cisterciensis S. Mariae de Ferraria Chronica et Ryccardi de Sancto Germano Chronica priora,contains the first written articulation of the Wandering Jew. In the entry for the year 1223, the chronicle describes the report of a group of pilgrims who meet "a certain Jew in Armenia" (quendam Iudaeum) who scolded Jesus on his way to be crucified and is therefore doomed to live until the Second Coming. Every hundred years the Jew returns to the age of 30.[7]
A variant of the Wandering Jew legend is recorded in theFlores HistoriarumbyRoger of Wendoveraround the year 1228.[18][19][20]AnArmenianarchbishop, then visiting England, was asked by the monks ofSt Albans Abbeyabout the celebratedJoseph of Arimathea,who had spoken to Jesus, and was reported to be still alive. The archbishop answered that he had himself seen such a man inArmenia,and that his name was Cartaphilus, a Jewish shoemaker, who, when Jesus stopped for a second to rest while carrying his cross, hit him, and told him "Go on quicker, Jesus! Go on quicker! Why dost Thou loiter?", to which Jesus, "with a stern countenance", is said to have replied: "I shall stand and rest, but thou shalt go on till the last day." The Armenian bishop also reported that Cartaphilus had since converted to Christianity and spent his wandering daysproselytizingand leading ahermit's life.
Matthew Parisincluded this passage from Roger of Wendover in his own history; and other Armenians appeared in 1252 at the Abbey of St Albans, repeating the same story, which was regarded there as a great proof of the truth of the Christian religion.[21]The same Armenian told the story atTournaiin 1243, according to theChronicles of Phillip Mouskes(chapter ii. 491, Brussels, 1839). After that,Guido Bonattiwrites people saw the Wandering Jew inForlì(Italy), in the 13th century; other people saw him in Vienna and elsewhere.[22]
There were claims of sightings of the Wandering Jew throughout Europe and later the Americas, since at least 1542 inHamburgup to 1868 inHarts Corners,New Jersey.[23]Joseph Jacobs,writing in the11th edition of theEncyclopædia Britannica(1911), commented, "It is difficult to tell in any one of these cases how far the story is an entire fiction and how far some ingenious impostor took advantage of the existence of the myth".[5]
Another legend about Jews, the so-called "Red Jews",was similarly common in Central Europe in the Middle Ages.[24]
In literature
edit17th and 18th centuries
editThe legend became more popular after it appeared in a 17th-century pamphlet of four leaves,Kurtze Beschreibung und Erzählung von einem Juden mit Namen Ahasverus(Short Description and Tale of a Jew with the Name Ahasuerus).[c]"Here we are told that some fifty years before, a bishop met him in a church at Hamburg, repentant, ill-clothed and distracted at the thought of having to move on in a few weeks."[8]As withurban legends,particularities lend verisimilitude: the bishop is specifically Paulus von Eitzen,General Superintendent of Schleswig.The legend spread quickly throughout Germany, no less than eight different editions appearing in 1602; altogether forty appeared in Germany before the end of the 18th century. Eight editions in Dutch and Flemish are known; and the story soon passed to France, the first French edition appearing inBordeaux,1609, and to England, where it appeared in the form of a parody in 1625.[25]The pamphlet was translated also intoDanishandSwedish;and the expression "eternal Jew" is current inCzech,Slovak,and German,der ewige Jude.Apparently the pamphlets of 1602 borrowed parts of the descriptions of the wanderer from reports (most notably byBalthasar Russow) about an itinerant preacher called Jürgen.[26][dead link ]
In France, the Wandering Jew appeared inSimon Tyssot de Patot'sLa Vie, les Aventures et le Voyage de Groenland du Révérend Père Cordelier Pierre de Mésange(1720).
In Britain, a ballad with the titleThe Wandering Jewwas included inThomas Percy'sReliquespublished in 1765.[27]
In England, the Wandering Jew makes an appearance in one of the secondary plots inMatthew Lewis's Gothic novelThe Monk(1796). The Wandering Jew is depicted as an exorcist whose origin remains unclear. The Wandering Jew also plays a role inSt. Leon(1799) byWilliam Godwin.[28]The Wandering Jew also appears in two Englishbroadside balladsof the 17th and 18th centuries,The Wandering Jew,andThe Wandering Jew's Chronicle.The former recounts the biblical story of the Wandering Jew's encounter with Christ, while the latter tells, from the point of view of the titular character, the succession of English monarchs from William the Conqueror through either King Charles II (in the 17th-century text) or King George II and Queen Caroline (in the 18th-century version).[29][30]
In 1797, the operettaThe Wandering Jew, or Love's MasqueradebyAndrew Franklinwas performed in London.[31]
19th century
editBritain
editIn 1810,Percy Bysshe Shelleywrote a poem in four cantos with the titleThe Wandering Jewbut it remained unpublished until 1877.[32]In two other works of Shelley, Ahasuerus appears, as a phantom in his first major poemQueen Mab: A Philosophical Poem(1813) and later as a hermit healer in his last major work, the verse dramaHellas.[33]
John Galtpublished a book in 1820 calledThe Wandering Jew.
Thomas Carlyle,in hisSartor Resartus(1833–34), compares its hero Diogenes Teufelsdröckh on several occasions to the Wandering Jew (also using the German wordingder Ewige Jude).
In Chapter 15 ofGreat Expectations(1861) byCharles Dickens,the journeyman Orlick is compared to the Wandering Jew.
George MacDonaldincludes pieces of the legend inThomas Wingfold, Curate(London, 1876).
United States
editNathaniel Hawthorne's stories "A Virtuoso's Collection" and "Ethan Brand" feature the Wandering Jew serving as a guide to the stories' characters.[34]
In 1873, a publisher in the United States (Philadelphia, Gebbie) producedThe Legend of the Wandering Jew, a series of twelve designs byGustave Doré(Reproduced by Photographic Printing) with Explanatory Introduction,originally made by Doré in 1856 to illustrate a short poem byPierre-Jean de Béranger.For each one, there was a couplet, such as "Too late he feels, by look, and deed, and word, / How often he has crucified his Lord".[d]
Eugene Field's short story "The Holy Cross" (1899) features the Jew as a character.[34]
In 1901, a New York publisher reprinted, under the title "Tarry Thou Till I Come",George Croly's "Salathiel", which treated the subject in an imaginative form. It had appeared anonymously in 1828.
InLew Wallace's novelThe Prince of India(1893), the Wandering Jew is the protagonist. The book follows his adventures through the ages, as he takes part in the shaping of history.[e]An American rabbi,H. M. Bien,turned the character into the "Wandering Gentile" in his novelBen-Beor: A Tale of the Anti-Messiah;in the same yearJohn L. McKeeverwrote a novel,The Wandering Jew: A Tale of the Lost Tribes of Israel.[34]
A humorous account of the Wandering Jew appears in chapter 54 ofMark Twain's 1869travel bookThe Innocents Abroad.[37]
Germany
editThe legend has been the subject of GermanpoemsbyChristian Friedrich Daniel Schubart,Aloys Schreiber ,Wilhelm Müller,Nikolaus Lenau,Adelbert von Chamisso,August Wilhelm von Schlegel,Julius Mosen(an epic, 1838), and Ludwig Köhler;[which?]ofnovelsbyFranz Horn(1818),Oeklers ,[who?]andLevin Schücking;and oftragediesbyErnst August Friedrich Klingemann( "Ahasuerus",1827) andJoseph Christian Freiherr von Zedlitz(1844). It is either the Ahasuerus of Klingemann or that ofAchim von Arnimin his play,Halle and Jerusalem ,to whomRichard Wagnerrefers in the final passage of his notorious essayDas Judenthum in der Musik.
There are clear echoes of the Wandering Jew in Wagner'sThe Flying Dutchman,whose plot line is adapted from a story byHeinrich Heinein which the Dutchman is referred to as "the Wandering Jew of the ocean",[38]and his final operaParsifalfeatures a woman called Kundry who is in some ways a female version of the Wandering Jew. It is alleged that she was formerlyHerodias,and she admits that she laughed at Jesus on his route to the Crucifixion, and is now condemned to wander until she meets with him again (cf. Eugene Sue's version, below).
Robert Hamerling,in hisAhasver in Rom(Vienna, 1866), identifiesNerowith the Wandering Jew.Goethehad designed a poem on the subject, the plot of which he sketched in hisDichtung und Wahrheit.[39][40]
Denmark
editHans Christian Andersenmade his "Ahasuerus" the Angel of Doubt, and was imitated byHellerin a poem on "The Wandering of Ahasuerus", which he afterward developed into three cantos.Martin Andersen Nexøwrote a short story named "The Eternal Jew", in which he also refers to Ahasuerus as the spreading of the Jewish gene pool in Europe.
The story of the Wandering Jew is the basis of the essay "The Unhappiest One" inSøren Kierkegaard'sEither/Or(published 1843 inCopenhagen). It is also discussed in an early portion of the book that focuses onMozart's operaDon Giovanni.
In the playGenboerne(The Residents) byJens Christian Hostrup(1844), the Wandering Jew is a character (in this context called "Jerusalem's shoemaker" ) and his shoes make the wearer invisible. The protagonist of the play borrows the shoes for a night and visits the house across the street as an invisible man.
France
editThe French writerEdgar Quinetpublished his prose epic on the legend in 1833, making the subject the judgment of the world; andEugène Suewrote hisJuif errantin 1844, in which the author connects the story of Ahasuerus with that ofHerodias.Grenier's 1857 poem on the subject may have been inspired byGustave Doré's designs, which were published the preceding year. One should also notePaul Féval, père'sLa Fille du Juif Errant(1864), which combines several fictional Wandering Jews, both heroic and evil, andAlexandre Dumas' incompleteIsaac Laquedem(1853), a sprawling historical saga. In Guy de Maupassant's short story "Uncle Judas", the local people believe that the old man in the story is the Wandering Jew.
In the late 1830's, the epic novel "The Wandering Jew," written by Eugene Sue was published in serialized form.
Russia
editIn Russia, the legend of the Wandering Jew appears in an incomplete epic poem byVasily Zhukovsky,"Ahasuerus" (1857) and in another epic poem byWilhelm Küchelbecker,"Ahasuerus, a Poem in Fragments", written between 1832 and 1846 but not published until 1878, long after the poet's death.Alexander Pushkinalso began a long poem on Ahasuerus (1826) but later abandoned the project, completing fewer than thirty lines.
Other literature
editThe Wandering Jew makes a notable appearance in thegothicmasterpiece of thePolishwriterJan Potocki,The Manuscript Found in Saragossa,written about 1797.[34]
Brazilian writer and poetMachado de Assisoften used Jewish themes in his writings. One of his short stories,Viver!( "To Live!" ), is a dialog between the Wandering Jew (named as Ahasverus) andPrometheusat the end of time. It was published in 1896 as part of the bookVárias histórias(Several stories).
Castro Alves,another Brazilian poet, wrote a poem named "Ahasverus e o gênio"(" Ahasverus and the genie "), in a reference to the Wandering Jew.
TheHungarianpoetJános Aranyalso wrote a ballad called"Az örök zsidó"( "The Eternal Jew" ).
TheSlovenianpoetAnton Aškercwrote a poem called"Ahasverjev tempelj"( "Ahasverus' Temple" ).
The Spanish military writer José Gómez de Arteche's novelUn soldado español de veinte siglos(A Spanish soldier of twenty centuries) (1874–1886) depicts the Wandering Jew as serving in the Spanish military of different periods.[41]
20th century
editLatin America
editIn Mexican writerMariano Azuela's 1920 novel set during theMexican Revolution,The Underdogs(Spanish:Los de abajo), the character Venancio, a semi-educated barber, entertains the band of revolutionaries by recounting episodes fromThe Wandering Jew,one of two books he had read.[42]
In Argentina, the topic of the Wandering Jew has appeared several times in the work ofEnrique Anderson Imbert,particularly in his short-storyEl Grimorio(The Grimoire), included in the eponymous book.
Chapter XXXVII,"El Vagamundo",in the collection of short stories,Misteriosa Buenos Aires,by the Argentine writerManuel Mujica Láinezalso centres round the wandering of the Jew.
The Argentine writerJorge Luis Borgesnamed the main character and narrator of his short story "The Immortal" Joseph Cartaphilus (in the story he was a Roman military tribune who gained immortality after drinking from a magical river and dies in the 1920s).
InGreen Mansions,W. H. Hudson'sprotagonistAbel referencesAhasuerus,as an archetype of someone, like himself, who prays for redemption and peace, while condemned to walk the earth.
In 1967, the Wandering Jew appears as an unexplained magical realist townfolk legend inGabriel García Márquez'sOne Hundred Years of Solitude.In his short story, “One Day After Saturday,” the character Father Anthony Isabel claims to encounter the Wandering Jew again in the mythical town of Macondo.
Colombian writer Prospero Morales Pradilla, in his novelLos pecados de Inés de Hinojosa(The sins of Ines de Hinojosa), describes the famous Wandering Jew of Tunja that has been there since the 16th century. He talks about the wooden statue of the Wandering Jew that is in Santo Domingo church and every year during the holy week is carried around on the shoulders of the Easter penitents around the city. The main feature of the statue are his eyes; they can express the hatred and anger in front of Jesus carrying the cross.
Brazil
editIn 1970, Polish-Brazilian writerSamuel Rawetpublished"Viagens de Ahasverus à Terra Alheia em Busca de um Passado que não existe porque é Futuro e de um Futuro que já passou porque sonhado"( "Travels of Ahasverus to foreign lands in search of a past that does not exist because it is a future and a future that has already passed because it was dreamed" ), a short story in which the main character,Ahasverus,or The Wandering Jew, is capable of transforming into various other figures.
France
editGuillaume Apollinaireparodies the character in"Le Passant de Prague"in his collectionL'Hérésiarque et Cie(Heresiarch & Co.,1910).[43]
Jean d'OrmessonwowHistoire du juif errantin (1991).
InSimone de Beauvoir's novelTous les Hommes sont Mortels(All Men are Mortal,1946), the leading figure Raymond Fosca undergoes a fate similar to the wandering Jew, who is explicitly mentioned as a reference.
Germany
editIn bothGustav Meyrink'sThe Green Face(1916) andLeo Perutz'sThe Marquis of Bolibar(1920), the Wandering Jew features as a central character.[44] The German writerStefan Heymin his novelAhasver(translated into English asThe Wandering Jew)[45]maps a story of Ahasuerus andLuciferranging between ancient times, the Germany ofLutherand socialistEast Germany.In Heym's depiction, the Wandering Jew is a highly sympathetic character.
Belgium
editThe Belgian writerAugust Vermeylenpublished in 1906 a novel calledDe wandelende Jood(The Wandering Jew).
Romania
editMihai Eminescu,an influentialRomanianRomantic writer, depicts a variation in his 1872 fantasy novellaPoor Dionysus(Romanian:Sărmanul Dionis). A student named Dionis goes on a surreal journey through the book ofZoroaster,which seemingly grants him godlike abilities. The book is given to him by Ruben, his Jewish master who is aphilosopher.Dionis awakens as Friar Dan, and is eventually tricked by Ruben, being sentenced by God to a life of insanity. This he can only escape byresurrectionormetempsychosis.
Similarly,Mircea Eliadepresents in hisnovelDayan(1979) a student's mystic and fantastic journey through time and space under the guidance of the Wandering Jew, in the search of a higher truth and of his own self.
Russia
editThe SovietsatiristsIlya IlfandYevgeni Petrovhad their heroOstap Bendertell the story of the Wandering Jew's death at the hands of Ukrainian nationalists inThe Little Golden Calf.InVsevolod Ivanov's storyAhasvera strange man comes to a Soviet writer inMoscowin 1944, introduces himself as "Ahasver the cosmopolite" and claims he is Paul von Eitzen, a theologian fromHamburg,who concocted the legend of the Wandering Jew in the 16th century to become rich and famous but then turned himself into a real Ahasver against his will. The novelOverburdened with Evil(1988) byArkady and Boris Strugatskyinvolves a character in modern setting who turns out to be Ahasuerus, identified at the same time in a subplot withJohn the Divine.In the novelGoing to the Light(Идущий к свету,1998) by Sergey Golosovsky, Ahasuerus turns out to beApostle Paul,punished (together withMosesandMohammed) for inventing false religion.
South Korea
editThe 1979 Korean novelSon of ManbyYi Mun-yol(introduced and translated into English by Brother Anthony, 2015), is framed within a detective story. It describes the character of Ahasuerus as a defender of humanity against unreasonable laws of the Jewish god, Yahweh. This leads to his confrontations with Jesus and withholding of aid to Jesus on the way to Calvary. The unpublished manuscript of the novel was written by a disillusioned theology student, Min Yoseop, who has been murdered. The text of the manuscript provides clues to solving the murder. There are strong parallels between Min Yoseop and Ahasuerus, both of whom are consumed by their philosophical ideals.[46]
Sweden
editInPär Lagerkvist's 1956 novelThe Sibyl,Ahasuerus and a woman who was once theDelphic Sibyleach tell their stories, describing how an interaction with the divine damaged their lives. Lagerkvist continued the story of Ahasuerus inAhasverus död(The Death of Ahasuerus,1960).
Ukraine
editIn Ukrainian legend, there is a character of Marko Pekelnyi (Marko of Hell, Marko the Infernal) or Marko the Accursed. This character is based on the archetype of the Wandering Jew. The origin of Marko's image is also rooted in the legend of the traitor Mark, who struck Christ with an iron glove before his death on the cross, for which God punished him by forcing him to eternally walk underground around a pillar, not stopping even for a minute; he bangs his head against a pillar from time to time, disturbs even hell and its master with these sounds and complains that he cannot die. Another explanation for Mark's curse is that he fell in love with his own sister, then killed her along with his mother, for which he was punished by God.
Ukrainian authorsOleksa Storozhenko,Lina Kostenko,Ivan Malkovychand others have written prose and poetry about Marko the Infernal. Also,Les Kurbas Theatremade a stage performance "Marko the Infernal, or the Easter Legend" based on the poetry ofVasyl Stus.
United Kingdom
editBernard Capes' story "The Accursed Cordonnier" (1900) depicts the Wandering Jew as a figure of menace.[34]
Robert Nichols'novella "Golgotha & Co." in his collectionFantastica(1923) is a satirical tale where the Wandering Jew is a successful businessman who subverts theSecond Coming.[34]
InEvelyn Waugh'sHelena,the Wandering Jew appears in a dream to the protagonist and shows her where to look for the Cross, the goal of her quest.
J. G. Ballard's short story "The Lost Leonardo", published inThe Terminal Beach(1964), centres on a search for the Wandering Jew. The Wandering Jew is revealed to be Judas Ischariot, who is so obsessed with all known depictions of the crucifixion that he travels all around the world to steal them from collectors and museums, replacing them with forged duplicates. The story's first German translation, published the same year as the English original, translates the story's title asWanderer durch Zeit und Raum( "Wanderer through Time and Space" ), directly referencing the concept of the "eternally Wandering" Jew.
The horror novelDevil Daddy(1972) byJohn Blackburnfeatures the Wandering Jew.[47]
The Wandering Jew appears as a sympathetic character inDiana Wynne Jones's young adult novelThe Homeward Bounders(1981). His fate is tied in with larger plot themes regarding destiny, disobedience, and punishment.
InIan McDonald's 1991 storyFragments of an Analysis of a Case of Hysteria(originally published inTales of the Wandering Jew,ed.Brian Stableford), the Wandering Jew first violates and traumatizes a little girl during theEdwardian era,where her violation is denied and explained away bySigmund Freudanalyzing her and coming to the erroneous conclusion that her signs of abuse are actually due to a case of hysteria or prudishness. A quarter of a century later, the Wandering Jew takes on the guise of a gentileéminence grisewho works out the genocidal ideology and bureaucracy of theHolocaustand secretly incites the Germans into carrying it out according to his plans. In a meeting with one of the victims where he's gloatingly telling her that she and millions of others will die, he reveals that hedid it out of self-hatred.
United States
editInO. Henry's 1911 story "The Door of Unrest", a drunk shoemaker Mike O'Bader comes to a local newspaper editor and claims to be the Jerusalem shoemaker Michob Ader who did not let Christ rest upon his doorstep on the way to crucifixion and was condemned to live until the Second Coming. However, Mike O'Bader insists he is aGentile,not a Jew.
"The Wandering Jew" is the title of a short poem byEdwin Arlington Robinsonwhich appears in his 1920 bookThe Three Taverns.[48]In the poem, the speaker encounters a mysterious figure with eyes that "remembered everything". He recognizes him from "his image when I was a child" and finds him to be bitter, with "a ringing wealth of old anathemas"; a man for whom the "world around him was a gift of anguish". The speaker does not know what became of him, but believes that "somewhere among men to-day / Those old, unyielding eyes may flash / And flinch—and look the other way."
George Sylvester ViereckandPaul Eldridgewrote a trilogy of novelsMy First Two Thousand Years: an Autobiography of the Wandering Jew(1928), in which Isaac Laquedem is a Roman soldier who, after being told by Jesus that he will "tarry until I return", goes on to influence many of the great events of history. He frequently encounters Solome (described as "The Wandering Jewess" ), and travels with a companion, to whom he has passed on his immortality via a blood transfusion (another attempt to do this for a woman he loved ended in her death).
"Ahasver", a cult leader identified with the Wandering Jew, is a central figure inAnthony Boucher's classic mystery novelNine Times Nine(originally published 1940 under the name H. Holmes).
Written by Isaac Asimov in October 1956, the short story "Does a Bee Care?"features a highly influential character named Kane who is stated to have spawned the legends of the Walking Jew and the Flying Dutchman in his thousands of years maturing on Earth, guiding humanity toward the creation of technology which would allow it to return to its far-distant home in another solar system. The story originally appeared in the June 1957 edition ofIf: Worlds of Science Fictionmagazine and is collected in the anthologyBuy Jupiter and Other Stories(Isaac Asimov, Doubleday Science Fiction, 1975).
A Jewish Wanderer appears inA Canticle for Leibowitz,apost-apocalypticscience fictionnovel byWalter M. Miller, Jr.first published in 1960; some children are heard saying of the old man, "What Jesus raises up STAYS raised up", and introduces himself in Hebrew as Lazarus, implying that he isLazarus of Bethany,whom Christ raised from the dead. Another possibility hinted at in the novel is that this character is also Isaac Edward Leibowitz, founder of the (fictional) Albertian Order of St. Leibowitz (and who was martyred for trying to preserve books from burning by a savage mob). The character speaks and writes in Hebrew and English, and wanders around the desert, though he has a tent on amesaoverlooking the abbey founded by Leibowitz, which is the setting for almost all the novel's action. The character appears again in three subsequent novellas which take place hundreds of years apart, and in Miller's 1997 follow-up novel,Saint Leibowitz and the Wild Horse Woman.
Ahasuerus must remain on Earth after space travel is developed inLester del Rey's "Earthbound" (1963).[49]The Wandering Jew also appears inMary Elizabeth Counselman's story "A Handful of Silver" (1967).[50]Barry Sadlerhas written a series of books featuring a character calledCasca Rufio Longinuswho is a combination of two characters from Christian folklore,Saint Longinusand the Wandering Jew.Jack L. Chalkerwrote a five-book series calledTheWell WorldSagain which it is mentioned many times that the creator of the universe, a man named Nathan Brazil, is known as the Wandering Jew. The 10th issue ofDC Comics'Secret Origins(January 1987) gaveThe Phantom Strangerfour possible origins. In one of these explanations, the Stranger confirms to a priest that he is the Wandering Jew.[51]Angela Hunt's novelThe Immortal(2000) features the Wandering Jew under the name of Asher Genzano.
Although he does not appear inRobert A. Heinlein's novelTime Enough for Love(1973), the central character,Lazarus Long,claims to have encountered the Wandering Jew at least once, possibly multiple times, over the course of his long life. According to Lazarus, he was then using the name Sandy Macdougal and was operating as acon man.He is described as having red hair and being, in Lazarus' words, a "crashing bore".
The Wandering Jew is revealed to beJudas IscariotinGeorge R. R. Martin's distant-future science fiction parable ofChristianity,the 1979 short story "The Way of Cross and Dragon".
In the first two novels of science fiction authorDan Simmons'Hyperion Cantos(1989-1997), a central character is referred to as the Wandering Jew as he roams the galaxy in search of a cure for his daughter's illness. In his later novelIlium(2003), a woman who is addressed as the Wandering Jew also plays a pivotal role, acting as witness and last remaining Jew during a period where all other Jewish people have been locked away.
The Wandering Jew encounters a returned Christ inDeborah Grabien's 1990 novelPlainsong.[52]
21st century
editBrazil
editBrazilian writer Glauco Ortolano in his 2000 novelDomingos Vera Cruz: Memorias de um Antropofago Lisboense no Brasiluses the theme of the Wandering Jew for its main character, Domingos Vera Cruz, who flees to Brazil in one of the first Portuguese expeditions to the New World after murdering his wife's lover in Portugal. In order to avoid eternal damnation, he must fully repent of his crime. The book of memoirs Domingos dictates in the 21st century to an anonymous transcriber narrates his own saga throughout 500 years of Brazilian history. At the end, Domingos indicates he is finally giving in as he senses the arrival of the Son of Man.
Ireland
editLocal history and legends have made reference toThe Wandering Jewhaving haunted an abandoned watermill on the edge ofDunleertown.[53]
United Kingdom
editEnglish writer Stephen Gallagher uses the Wandering Jew as a theme in his 2007 novelThe Kingdom of Bones.The Wandering Jew is a character, a theater manager and actor, who turned away from God and toward depravity in exchange for long life and prosperity. He must find another person to take on the persona of the wanderer before his life ends or risk eternal damnation. He eventually does find a substitute in his protégé, Louise. The novel revolves around another character's quest to find her and save her from her assumed damnation.
Sarah Perry's 2018 novelMelmothis part-inspired by the Wandering Jew and makes several references to the legend in discussing the origin of its titular character.
J. G. Ballard's short story "The Lost Leonardo" features the Wandering Jew as a mysterious art thief.
United States
edit- InGlen Berger's playUnderneath the Lintel,the main character suspects a 113-year overdue library book was checked out and returned by the Wandering Jew.
- The Wandering Jew appears in "An Arkham Halloween" in the October 30, 2017, issue ofBewildering Stories,as a volunteer to helpMiskatonic Universityprepare a new translation of theNecronomicon,particularly qualified because he knew the author.
- The Wandering Jew appears in Angela Hunt’s inspirational novelThe Immortal(2000) and is named Asher Genzano.
- Kenneth Johnson's novelThe Man of Legendis a retelling of the story of the Wandering Jew, who is in fact a Roman soldier and head of Pilate's personal guard.
Uzbekistan
editUzbek writer Isajon Sulton published his novelThe Wandering Jewin 2011.[54]In this novel, the Jew does not characterize a symbol of curse; however, they appear as a human being, who is aware of God's presence, after being cursed by Him. Moreover, the novel captures the fortune of present-day wandering Jews, created by humans using high technology.
In art
edit19th century
editNineteenth-century works depicting the legendary figure as the Wandering (or Eternal) Jew or asAhasuerus(Ahasver) include:
- 1846,Wilhelm von Kaulbach,Titus destroying Jerusalem.Neue PinakothekMunich. Commissioned from Kaulbach in 1842 and completed in 1866, it was destroyed by war damage during World War II.
- 1836 Kaulbach's work initially commissioned by Countess Angelina Radzwill.
- 1840 Kaulbach published a booklet of Explanations identifying the main figures.[f]
- 1846 finished work purchased by KingLudwig I of Bavariafor the royal collections; 1853 installed inNeue Pinakothek,Munich.[56]
- 1842 Kaulbach's replica for the stairway murals of theNeues Museum,Berlin commissioned by KingFrederick William IV of Prussia.
- 1866 completed.
- 1943 destroyed by war damage.[g]
- 1848–1851,Théophile Schuler's monumental paintingThe Chariot of Deathfeatures a prominent depiction of the Wandering Jew (who is driven away by Death).
- 1852, a coloured caricature was used as a cover design for the June number of the satiricalJournal pour rire,published byCharles Philipon.[58][h]
- 1854,Gustave Courbet,The Meeting.[59]
- 1856,Gustave Doré,twelve folio-size illustrations produced for a short poem byPierre-Jean de Béranger,The Legend of the Wandering Jew,derived from a novel byEugène Sue(1845)[2]
- 1876,Maurycy Gottlieb,Ahasver.National Museum, Kraków.[55]: Fig.5
- 1888,Adolf Hirémy-Hirschl,Ahasuerus at the End of the World.Private Collection.
- 1899,Samuel Hirszenberg,The Eternal Jew.Exhibited in Łódź, Warsaw and Paris in 1899, now in theIsrael Museum,Jerusalem.[55]: Fig.6
20th century
editIn another artwork, exhibited at Basel in 1901, the legendary figure with the nameDer ewige Jude,The Eternal Jew,was shown redemptively bringing theTorahback to the Promised Land.[60]
Among the paintings ofMarc Chagallhaving a connection with the legend, one has the explicit titleLe Juif Errant(1923–1925).[i]
In his paintingThe Wandering Jew(1983)[62]Michael Sgan-Cohendepicts a man with bird's head wearing aJewish hat,with the Hand of God pointing down from the heaven to the man. The empty chair in the foreground of the painting is a symbol of how the figure cannot settle down and is forced to keep wandering.[63]
In ideology (19th century and after)
editBy the beginning of the eighteenth century, the figure of the "Wandering Jew" as a legendary individual had begun to be identified with the fate of the Jewish people as a whole. After the ascendancy of Napoleon Bonaparte at the end of the century and the emancipating reforms in European countries connected with the policy ofNapoleon and the Jews,the "Eternal Jew" became an increasingly "symbolic... and universal character "as the continuing struggle for Jewish emancipation in Prussia and elsewhere in Europe in the course of the nineteenth century gave rise to what came to be referred to as" the Jewish Question ".[14]
Before Kaulbach's mural replica of his paintingTitus destroying Jerusalemhad been commissioned by the King of Prussia in 1842 for the projected Neues Museum, Berlin,Gabriel Riesser's essay "Stellung der Bekenner des mosaischen Glaubens in Deutschland" ( "On the Position of Confessors of the Mosaic Faith in Germany" ) had been published in 1831 and the journalDer Jude, periodische Blätter für Religions und Gewissensfreiheit(The Jew, Periodical for Freedom of Religion and Thought) had been founded in 1832. In 1840 Kaulbach himself had published a booklet of Explanations identifying the main figures for his projected painting, including that of the Eternal Jew in flight as an outcast for having rejected Christ. In 1843Bruno Bauer's bookThe Jewish Questionwas published,[64]where Bauer argued that religious allegiance must be renounced by both Jews and Christians as a precondition of juridical equality and political and social freedom.[65]to whichKarl Marxresponded with an article by the title "On the Jewish Question".[66]
A caricature which had first appeared in a French publication in 1852, depicting the legendary figure with "a red cross on his forehead, spindly legs and arms, huge nose and blowing hair, and staff in hand", was co-opted by anti-Semites.[67]It was shown at the Nazi exhibitionDer ewige Judein Germany and Austria in 1937–1938. A reproduction of it was exhibited atYad Vashemin 2007 (shown here).
The exhibition had been held at the Library of theGerman Museumin Munich from 8 November 1937 to 31 January 1938 showing works that the Nazis considered to be "degenerate art".A book containing images of these works was published under the titleThe Eternal Jew.[68]It had been preceded by other such exhibitions in Mannheim, Karlsruhe, Dresden, Berlin and Vienna. The works of art displayed at these exhibitions were generally executed by avant-garde artists who had become recognized and esteemed in the 1920s, but the objective of the exhibitions was not to present the works as worthy of admiration but to deride and condemn them.[69]
Portrayal in popular media
editStage
editFromental Halévy's operaLe Juif errant,based on the novel bySue,was premiered at theParis Opera(Salle Le Peletier) on 23 April 1852, and had 48 further performances over two seasons. The music was sufficiently popular to generate aWandering JewMazurka,aWandering JewWaltz,and aWandering JewPolka.[70]
A Hebrew-language play titledThe Eternal Jewpremiered at the MoscowHabimah Theatrein 1919 and was performed at the Habima Theatre in New York in 1926.[71]
Donald Wolfitmade his debut as the Wandering Jew in a stage adaptation in London in 1924.[72]The playSpikenard(1930) byC. E. Lawrence,has the Jew wander an uninhabited Earth along withJudasand theImpenitent thief.[34]Glen Berger's 2001 playUnderneath the Lintelis a monologue by a Dutch librarian who delves into the history of a book that is returned 113 years overdue and becomes convinced that the borrower was the Wandering Jew.[73]
Film
editThere have been several films on the topic ofThe Wandering Jew:
- 1904 silent film calledLe Juif ErrantbyGeorges Méliès[74]
- 1923 sawThe Wandering Jew,a Britishsilent filmbyMaurice Elveyfrom the basis ofE. Temple Thurston's play, starringMatheson Lang.The play had been produced both in Twickenham,Londonand onBroadwayin 1921, the latter co-produced byDavid Belasco.The play, as well as the two films based upon it, attempts to tell the legend literally, taking the Jew fromBiblicaltimes to theSpanish Inquisition.
- Elvey also directed the sound remakeThe Wandering Jew(1933), withConrad Veidtin the title role; the film was so popular it broke box office records at the time.[75]
- In 1933, the Jewish Talking Picture Company released aYiddish-language film entitledThe Eternal Jew.[76]
- In 1940, a propaganda pseudo-documentary film was made inNazi GermanyentitledDer ewige Jude(The Eternal Jew), reflectingNazism'santisemitism,linking the legend with alleged Jewish malpractices over the ages.
- Another film version of the story, made in Italy in 1948, starredVittorio Gassman.
- In 1986 filmPrison Ship: Star Slammer - The Escape - Adventures of Taura, Part 1,it begins with the wandering priestZaal,obviously appearing like the Wandering Jew who gets killed by fascist bounty hunters.
- In 1988 filmThe Seventh Signthe Wandering Jew appears as Father Lucci, who identifies himself as the centuries-old Cartaphilus,Pilate'sporter, who took part in the scourging ofJesusbefore his crucifixion.
- The 1993 filmNeedful Things,based on the 1991 novelof the same namebyStephen King,has elements of the Wandering Jew legend.[77]
- The 2000horror filmDracula 2000and its sequels equate the Wandering Jew withJudas Iscariot.
- A 2007 science fiction filmThe Man from Earthis similar to the Wandering Jew story in many aspects.
- The 2009 filmAn Educationdescribed both Graham and David Goldman this way, thoughLynn Barber's original memoirs it was based on did not.
Television
edit- In the third episode of the first season ofThe Librarians,the character Jenkins mentions the Wandering Jew as an "immortal creature that can be injured, but never killed".
- In thethird seasonof the FX seriesFargo,a character named Paul Murrane (played byRay Wise) appears to three major characters. He acts as a source of counsel to two of them (one of whom he provides a chance at redemption), while forcing the third to confront his past involvement in numerous killings. Though the character is widely believed to represent the Wandering Jew, the name is associated with a historical mistake: it is an anglicized version ofPaolo Marana(Giovanni Paolo Marana allegedly authoredLetters Writ by a Turkish Spywhose second volume features the Wandering Jew), rather than a known alias of the legendary figure.
- In the Japanese manga and accompanying anime seriesThe Ancient Magus' Bride,the Wandering Jew is represented in the antagonist of Cartaphilus. In his search to end his eternal suffering, Cartaphilus serves as a nuisance to the progression of Chise's training.
- In the television seriesPeaky Blinders,Jewish gangsterAlfie Solomons(played byTom Hardy), described himself as "The Wandering Jew".
- In "Lagrimas", an episode of the second season ofWitchblade,he is portrayed byJeffrey Donovanas a mysterious drifter who develops a romantic relationship with protagonistSara Pezzini.His true identity is later revealed to be the cursed Roman soldier Cartaphilus, who hopes the Witchblade can finally bring an end to his suffering.
- In the television seriesRawhidethe Wandering Jew features in the episode "Incident of the Wanderer" (Season 6,episode 21).[78]
- In the television adaptation ofThe Sandman,in reference to a meeting of the characters Morpheus andHob Gadling,Johanna Constantine remarks on a rumor that the Devil (Morpheus) and the Wandering Jew (Hob) meet once every hundred years in a tavern.
Comics
editInArak:Son of Thunder issue 8, the titular character encounters the Wandering Jew. Arak intervenes on behalf of a mysterious Jewish man who is about to be stoned by the people of a village. Later on, that same individual serves as a guide through the Catacombs of Rome as they seek out the lair of the Black Pope, who holds Arak's allies hostage. His name is given as Josephus and he tells Arak that he is condemned to wander the Earth after mocking Christ en route to the crucifixion.[79]
TheDC ComicscharacterPhantom Stranger,a mysterious hero with paranormal abilities, was given four possible origins in an issue ofSecret Originswith one of them identifying him as the Wandering Jew. He now dedicates his time to helping mankind, even declining a later offer from God to release him from his penance.[80]
InDeitch'sA Shroud for Waldo,serialized in weekly papers such asNew York Pressand released in book form byFantagraphics,the hospital attendant who revives Waldo as a hulking demon so he can destroy the AntiChrist, is none other than the Wandering Jew. For carrying out this mission, he is awarded a normal life and, it is implied, marries the woman he just rescued. Waldo, having reverted to cartoon cat form, is also rewarded, finding it in a freight car.
In Neil Gaiman'sThe Sandmancomic series, the character Hob Gadling represents the archetypal Wandering Jew.
In Kore Yamazaki's mangaThe Ancient Magus' Bride,the character Cartaphilus, also known as Joseph, is a mysterious being that looks like a young boy, but is much older. He is dubbed "The Wandering Jew" and is said to have been cursed with immortality for throwing a rock at the Son of God. It is later revealed that Joseph and Cartaphilus used to be two different people until Joseph fused with Cartaphilus in an attempt to remove his curse, only to become cursed himself.
In chapter 24 (titled "Immortality" ) of Katsuhisa Kigitsu's manga "Franken Fran", the main character Fran discovers a man who can't die. Once the man is allowed to write he reveals he is in fact The Wandering Jew.
In "Raqiya: The New Book of Revelation Series" by Masao Yajima and Boichi, the main character has multiple encounters with a man who is seeking to die but unable to. Initially called Mr Snow, he later reveals his identity as The Wandering Jew.
In theWildstorm comic book universe,a man named Manny Weiss is revealed to be The Wandering Jew. He is one of a handful of sentient beings still alive billions of years in the future to witnessthe heat death of the universe.[81]
Plants
editVarious types of plants are called by the common name "wandering Jew", apparently because of these plants' ability to resist gardener's attempt to prevent them from "wandering over the earth until the second coming of Christ" (seeWandering Jew (disambiguation) § Plants). In 2016, to avoid anti-Semitism, the name "wandering dude" to describeTradescantiahas been proposed in an online plant community by Pedram Navid, instead of "Wandering Jew" and "silver inch plant".[82] [83][84][85]
See also
edit- Ashwatthama,a similar legend inHinduism
- Three Nephites,a similar legend inMormonism
Notes
edit- ^As described in the first chapter ofCurious Myths of the Middle AgeswhereSabine Baring-Gouldattributed the earliest extant mention of the myth of the Wandering Jew toMatthew Paris.The chapter began with a reference toGustave Doré's series of twelve illustrations to the legend, and ended with a sentence remarking that, while the original legend was so "noble in its severe simplicity" that few could develop it with success in poetry or otherwise, Doré had produced in this series "at once a poem, a romance, and a chef-d'œuvre of art".[1]First published in two parts in 1866 and 1868, the work was republished in 1877 and in many other editions.[2]
- ^This verse is quoted in the German pamphletKurtze Beschreibung und Erzählung von einem Juden mit Namen Ahasverus,1602.
- ^This professes to have been printed atLeidenin 1602 by an otherwise unrecorded printer "Christoff Crutzer"; the real place and printer cannot be ascertained.
- ^abGebbie's edition, 1873. A similar title was used for an edition under the imprint of Cassell, Petter & Galpin, London, Paris & New York.[2]
- ^William Russo's 1999 novellaMal Tempodetails Wallace's research and real-life attempt to find the mythical character for his novel. Russo also wrote a sequel, entitledMal Tempo & Friendsin 2001.[35][36]
- ^Kaulbach's booklet had quotations from Old and New Testament prophecies and references toJosephusFlavius'Jewish Waras his principal literary source.[55]
- ^Replica for the stairway murals of the New Museum in Berlin (see fig.5 "The New Museum, Berlin" )[57]
- ^Attribution to Doré uncertain.[55]
- ^For works of some other artists with 'Wandering Jew' titles, and connected with the theme of the continuing social and political predicament of Jews or the Jewish people see: Brichetto (2006): figs. 24 (1968), 26 (1983), 27 (1996), 28 (2002)[61]
References
edit- ^Baring-Gould, Sabine (1876)."The Wandering Jew".Curious myths of the Middle Ages.London: Rivingtons. pp. 1−31.
- ^abcZafran, Eric (2007). Rosenblum, Robert; Small, Lisa (eds.).Fantasy and faith: The art of Gustave Doré.New York: Dahesh Museum of Art; Yale University Press.ISBN978-0300107371.
- ^Roger of Wendover (1849).De Joseph, qui ultimum Christi adventum adhuc vivus exspectat(in Latin). p. 175.
- ^Roger of Wendover's Flowers of History.Vol. 4.H. G. Bohn.1842.
- ^abcJacobs 1911.
- ^Roger of Wendover (1849).Roger of Wendover's Flowers of history, Comprising the history of England from the descent of the Saxons to A.D. 1235; formerly ascribed to Matthew Paris.Bohn's antiquarian library. London.hdl:2027/yale.39002013002903.
- ^abcdAnderson 1965.
- ^abDaube, David (January 1955). "Ahasver".The Jewish Quarterly Review.45(3): 243−244.doi:10.2307/1452757.JSTOR1452757.New Series.
- ^"Ahasver, Ahasverus, Wandering Jew—People—Virtual Shtetl".Archived fromthe originalon 12 January 2016.Retrieved16 January2016.
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- ^The Turkish Spy.Vol. 2, Book 3, Letter I. 1691.
- ^Sweeney, Marvin Alan; Cotter, David W.; Walsh, Jerome T.; Franke, Chris (October 2000).The Twelve Prophets: Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.Liturgical Press. p. 102.ISBN978-0-8146-5095-0.Retrieved13 December2011.
- ^Thomas Frederick Crane (1885).Italian Popular Tales.Macmillan. p.197.Retrieved21 December2011.
- ^abBein, Alex (1990).The Jewish question: Biography of a world problem.Fairleigh Dickinson Univ Press. p. 155.ISBN978-0-8386-3252-9.
- ^Salo Wittmayer Baron(1993).Social and Religious History of the Jews(18 vols., 2nd ed.). Columbia University Press, 1952–1983.ISBN0231088566.
- ^Aurelius Prudentius Clemens (c. 400).Apotheosis.Retrieved22 December2011.
- ^abBaron, Salo Wittmayer (1965).A social and religious history of the Jews: Citizen or alien conjurer.Vol. 11. Columbia University Press. p. 178.ISBN978-0-231-08847-3.Retrieved13 December2011.
- ^Roger of Wendover; Matthew Paris (1849).Roger of Wendover's Flowers of History.Retrieved11 October2010.
- ^Flores historiarum.H.M. Stationery Office. 1890. p.149.Retrieved11 October2010– viaInternet Archive.
- ^For the 13th century expulsion of Jews, seeHistory of the Jews in EnglandandEdict of Expulsion.
- ^Matthew Paris,Chronica Majora,ed.H. R. Luard,London, 1880, v. 340–341
- ^Anderson 1991,pp. 22–23.
- ^"Editorial Summary",Deseret News,23 September 1868.
- ^Voß, Rebekka (April 2012)."Entangled Stories: The Red Jews in Premodern Yiddish and German Apocalyptic Lore".AJS Review.36(1):1–41.doi:10.1017/S0364009412000013.ISSN1475-4541.S2CID162963937.
- ^Jacobs, Joseph; Wolf, Lucien (2013) [1888]. "[221]: The Wandering Jew telling fortunes to Englishmen. 1625".Bibliotheca Anglo-Judaica: A Bibliographical Guide to Anglo-Jewish History(digital facsimile ed.). Cambridge: Cambridge University Press. p. 44.ISBN9781108053747.Jacobs and Wolf:Compilers.Reprinted in Halliwell,Books of Character.London, 1857.[full citation needed]
- ^Beyer, Jürgen (2008)."Jürgen und der ewige Jude. Ein lebender Heiliger wird unsterblich".ARV. Nordic Yearbook of Folklore(in German) (64):125–140.
- ^Reliques of ancient English poetry: consisting of old heroic ballads, songs and other pieces of our earlier poets, (chiefly of the lyric kind.) Together with some few of later date,3rd ed. (Volume 3). pp. 295−301, 128 lines of verse, with prose introduction
- ^Wallace Austin Flanders (Winter 1967). "Godwin and Gothicism: St. Leon".Texas Studies in Literature and Language.8(4):533–545.
- ^"The Wandering Jew".English Broadside Ballad Archive.Retrieved10 September2014.
- ^"The Wandering Jew's Chronicle".English Broadside Ballad Archive.Retrieved10 September2014.
- ^"Andrew Franklin".Ricorso.
- ^Percy Bysshe Shelley (1877) [posthumous, written 1810].The Wandering Jew.London: Shelley Society, Reeves and Turner.
- ^Tamara Tinker (2010),The Impiety of Ahasuerus: Percy Shelley's Wandering Jew,revised ed.
- ^abcdefgBrian Stableford,"Introduction" toTales of the Wandering Jewedited by Stableford. Dedalus, Sawtry, 1991.ISBN0-946626-71-5.pp. 1–25.
- ^Russo, William (1999).Mal Tempo: From the Lost Papers of Lew Wallace.CreateSpace Independent Publishing Platform.ISBN978-1470029449.(Novel).
- ^Russo, William (2001).Mal Tempo & Friends.CreateSpace Independent Publishing Platform.ISBN978-1470091880.
- ^Mark Twain."Chapter 54".The Innocents Abroad.Retrieved12 September2015.
- ^Heinrich Heine,Aus den Memoiren des Herren von Schnabelewopski,1834. See Barry Millington,The Wagner Compendium,London (1992), p. 277
- ^Goethe, Johann Wolfgang von (1881)."Fifteenth Book".The autobiography of Goethe: Truth and poetry, from my own life.Vol. II: Books XIV-XX. Translated by Morrison, A. J. W. London: George Bell. pp. 35−37. [Translated from the German].
- ^P. Hume Brown,The Youth of Goethe(London, 1913). Chapter XI, "Goethe and Spinoza—Der ewige Jude 1773–1774"
- ^Córdoba, José María Gárate (2006). "José Gómez de Arteche y Moro (1821–1906)".Militares y marinos en la Real Sociedad Geográfica(PDF).pp.79–102.Archived(PDF)from the original on 22 September 2011.
- ^Azuela, Mariano (2008) [1915].The Underdogs.New York: Penguin. pp. 15, 34.
- ^Guillaume Apollinaire,L'Hérésiarque & Cie
- ^Franz Rottensteiner,"Afterword" in Meyrinck, Gustav,The Green Face,translated by Mike Mitchell. Sawtry: Dedalus/Ariadne, 1992, pp.218–224.ISBN0-946626-92-8
- ^Heym, Stefan (1999) [first published 1983 asAhasver].The Wandering Jew.Evanston, Illinois: Northwestern University Press.ISBN978-0-8101-1706-8.
- ^Yi, Mun-yŏl (2015).Son of man: A novel(1st ed.). Victoria, Texas: Dalkey Archive Press.ISBN978-1628971194.
- ^Alan Warren, "The Curse", in S. T. Joshi, ed.,Icons of Horror and the Supernatural: an Encyclopedia of our Worst Nightmares(Greenwood, 2007), (op. 129-160)ISBN0-31333-781-0
- ^Robinson, Edwin Arlington (1 January 1920)."The three taverns; a book of poems".New York Macmillan Co – via Internet Archive.
- ^del Rey, Lester (August 1963)."Earthbound".Galaxy Science Fiction.pp.44–45.
- ^Mary Elizabeth Counselman, William Kimber (1980). "A Handful of Silver". InHalf In Shadow,pp. 205–212.
- ^Barr, Mike W.(w),Aparo, Jim(p),Ziuko, Tom(i). "The Phantom Stranger"Secret Origins,vol. 2, no. 10, p. 2–10 (January 1987).DC Comics.
- ^Chris Gilmore, "Grabien, Deborah" inSt. James Guide To Fantasy Writers,edited by David Pringle. St. James Press, 1996.ISBN1-55862-205-5.pp. 238–39.
- ^Murphy, Hubert (3 December 2013)."Town's religious history proves a fascinating read".Drogheda Independent.Archived fromthe originalon 8 August 2022.
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- ^art gallery of 19c. workPinacotheca
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- ^Linda Nochlin (September 1967), "Gustave Courbet's Meeting: A Portrait of the Artist as a Wandering Jew".Art Bulletin,vol.49No. 3; pp. 209−222
- ^Sculpture byAlfred Nossig.Fig.3.3, p.79 in Todd PresnerMuscular Judaism: The Jewish Body and the Politics of Regeneration.Routledge, 2007. The sculpture was exhibited in 1901 at the Fifth Zionist Congress, which established theJewish National Fund.[1]
- ^Brichetto, Joanna L. (20 April 2006).The Wandering Image: Converting the Wandering Jew(Thesis). Vanderbilt University. p.https://etd.library.vanderbilt.edu/etd-03272006-123911.
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- ^Moggach, Douglas, "Bruno Bauer", The Stanford Encyclopedia of Philosophy (Spring 2010 Edition)[3]
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- ^Mosse, George L. (1998).The Image of Man: The Creation of Modern Masculinity.Oxford University Press. p. 57.ISBN978-0-19-512660-0.
- ^"Der ewige Jude:" The Eternal Jew or The Wandering Jew "".Retrieved14 November2011.
- ^West, Shearer (2000).The visual arts in Germany 1890-1937: Utopia and despair.Manchester University Press. p. 189.ISBN978-0-7190-5279-8.
- ^Anderson 1991,p. 259.
- ^Nahshon, Edna(15 September 2008).Jews and shoes.Berg. p. 143.ISBN978-1-84788-050-5.Retrieved13 December2011.
- ^Harwood, Ronald,"Wolfit, Sir Donald (1902–1968)",Oxford Dictionary of National Biography,Oxford University Press, Sept 2004; online edn, Jan 2008, accessed 14 July 2009
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Bibliography
edit- Anderson, George K. (1965). "The Beginnings of the Legend".The legend of the Wandering Jew.Hanover, N.H. (U.S.): Brown University Press. pp.11–37.Collects both literary versions and folk versions.
- Anderson, George K. (1991).The legend of the Wandering Jew.Hanover, N.H. (U.S.): Brown University Press.ISBN0-87451-547-5.
- Camilla Rockwood, ed. (2009).Brewer's Dictionary of Phrase and Fable(18th ed.). Edinburgh: Chambers Harrap. p. 1400.ISBN9780550104113.
- Cohen, Richard I.The "Wandering Jew" from Medieval Legend to Modern Metaphor,in Barbara Kirshenblatt-Gimblett and Jonathan Karp (eds),The Art of Being Jewish in Modern Times(Philadelphia, University of Pennsylvania Press, 2007) (Jewish Culture and Contexts)
- Gaer, Joseph (Fishman)The Legend of the Wandering JewNew American Library, 1961 (Dore illustrations) popular account
- Hasan-Rokem, Galit and Alan DundesThe Wandering Jew: Essays in the Interpretation of a Christian Legend(Bloomington:Indiana University Press) 1986. 20th-century folkloristic renderings.
- Jacobs, Joseph(1911). .InChisholm, Hugh(ed.).Encyclopædia Britannica.Vol. 15 (11th ed.). Cambridge University Press. pp. 362−363.
- Manning, Robert DouglasWandering Jew and Wandering JewessISBN978-1-895507-90-4
- Sabine Baring-Gould,Curious Myths of the Middle Ages(1894)
External links
edit- Wandering Jew and Jewessdramatic screenplays
- The Wandering Jew, by Eugène SueatProject Gutenberg
- David Hoffman, Hon. J.U.D. of Gottegen (1852).Chronicles of the Wandering Jewselected from the originals of Carthaphilus, embracing a period of nearly XIX centuries—detailed description of facts related to Jesus's preaching from a Pharisees coverage
- Catholic Encyclopediaentry
- The (presumed) End of the Wandering JewfromThe Golden Calfby Ilf and Petrov
- Israel's First President, Chaim Weizmann, "A Wandering Jew"Shapell Manuscript Foundation
- "The Wandering Image: Converting the Wandering Jew" Iconography and visual art.Archived9 November 2017 at theWayback Machine
- "The Wandering Jew" and "The Wandering Jew's Chronicle"English Broadside Ballad Archive
- Full text:The autobiography of Goethe: Truth and poetry, from my own life.Vol. II: Books XIV-XX. London: George Bell. 1881 – via Internet Archive.[Alternative format]