Developed by Carl Dyke

Appendix A: Reading for Evidence

Responsible historians develop a disposition to read documents (texts, images, movies, cultural objects, etc.) for evidence and to produce evidence-based documents. Evidence transforms mere opinion into informed opinion; thoughtful refection transforms informed opinion into analysis. As a result, the work of responsible historians is at least reli- able and at best game-changing. The frst rule of reading for evidence is to identify and assess the source. The answers to the following questions offer a basic as well as indication of the authority and credibility of a document, its perspective and bias, as well as what it is good to tell us about and what it is not:

• WHO? A document does not produce itself; “it” does not say anything. People express their beliefs and values with documents. • WHEN? Documents produced at or near the time they are about are considered primary sources. They have the advantage of direct experience but their perspectives may be narrow and/or slanted. Documents produced later are secondary sources. They lack direct experience and must be based on primary sources, but can sometimes compensate with a broader, more synthetic and dispassionate view. • WHERE? Determining where a document was produced alerts historians as to whether it offers direct experience or more distant impressions.

© The Editor(s) (if applicable) and The Author(s) 2017 329 M.A. Krummel and T. Pugh (eds.), Jews in Medieval England The New Middle Ages, DOI 10.1007/978-3-319-63748-8 330 Appendix A: Reading for Evidence

• WHY? This and the following question approach the rhetoric of the document, that is, what it is intended to accomplish. Why did the author(s) produce it? Who was their audience and what effect(s) did they hope to bring about? How does this agenda shape the content and meaning of the document? (See also CONTEXT below) • HOW? What strategies does the author use to accomplish her purpose? What style does she use? Does her language describe or evoke an emotional response or appeal to logic and reason? Do these rhe- torical strategies tell us anything about her and her (impressions of) her audience?

After asking the questions of who, when, where, why, and how, we move to the question of what precisely the document communicates. Even the simplest documents can be peeled like an onion for multiple layers of meaning:

• TEXT: The text comprises what its authors plainly say and mean. Sometimes, but rarely, all of a document’s meaning is apparent in the text; quite often, the text is intentionally or unintentionally mis- leading, or simply open to alternate interpretations. • SUBTEXT: Subtexts emerge when historians consider alterna- tive meanings and read “between the lines.” This reading practice is especially pertinent for documents by subordinated groups but also for “insider” documents circulating among an original audience who shared unstated premises and knowledge. Often, signifcant meanings are left unstated but implied in the subtext. • CONTEXT: The historian should consider events contempora- neous to the production of the document and the effective envi- ronment or feld in which it was produced, ranging from local to global concerns. The conditions shaping the document’s possible meanings and signifcance infuence how historians read its multiple meanings. Often the context allows historians to choose intel- ligently among competing subtextual readings. • iNTERTEXT: Many documents participate in “conversations” with other documents, in that authors, tacitly or emphatically, refer to other cultural artifacts. Thus, it is important to establish the particu- lar networks in which a given document circulates. • COUNTERTEXT: The countertext consists of unintended meanings that the document might contain, in which it subverts its Appendix A: Reading for Evidence 331 ostensible argument. All documents can be read against themselves (“deconstructed”) because authors are agents of contexts and inter- texts (“discourses”) that enable and preconstruct what they can say. Therefore, authors do not fully control their materials and meanings, and so documents often say things their authors did not realize or intend. Appendix B: Unguentarius (“The Ointment Seller” Latin-Czech)

Translated by Alfred Thomas

Museum Fragment (ca. 1350) Rubin: Good morning, ladies, with cheeks so red! Have you just awoken from your bed, Carrying your heads like lead?1 I heard that you are seeking ointments dear. You’ll fnd them at my master’s—over here. First Mary sings: Omnipotens pater altissime, Angelorum rector mitissime, Quid faciemus nos miserrime? Heu, quantus est noster dolor! Says: Lord Almighty on high, Beloved king of the sky! What are we now to do Now that we cannot see you?

1The original Czech says literally, “hanging your heads like hinds.”

© The Editor(s) (if applicable) and The Author(s) 2017 333 M.A. Krummel and T. Pugh (eds.), Jews in Medieval England The New Middle Ages, DOI 10.1007/978-3-319-63748-8 334 APPENDIX B: UNGUENTARIUS (“THE OINTMENT SELLER” LATIN-CZECH)

Second Mary sings: Amisimus enim solacium, Ihesum Christum, Marie flium. Ipse erat nostra redempcio. Heu, quantus est noster dolor! Then she says: We have lost our master, full of grace. Christ Jesus, our true solace. We have lost our lover true, Taken from us by the Jews, Whose body they did tear and rend— Our ever faithful friend. He suffered for us on the cross; How terrible is our loss! Third Mary sings: Sed eamus unguentum emere, Cum quo bene possumus ungere Corpus Domini sacratum. Then she says: Just as little sheep do stray When their shepherd has gone away, So are we, without our king, Who raised the dead back to the living, Our solace in time of need, Our comforter in word and deed. Merchant sings: Huc propius fentes accedite, hoc unguentum si vultis emere, Cum quo bene potestis ungere Corpus Domini sacratum. Marys sing: Dic tu nobis, Mercator iuvenis, Hoc unguentum si tu vendideris, Dic precium, quod tibi dabimus. Merchant says: Step up closer here And buy my ointments rare and dear. APPENDIX B: UNGUENTARIUS (“THE OINTMENT SELLER” LATIN-CZECH) 335

To Rubin: Rise up, Rubin, get on your way! See about the corpse without delay, To offer these ladies a trial And win praise for my vial. Then Abraham comes forward carrying his son with Rubin. He speaks thus: If I might learn from Master Severin To heal my son and banish sin I would give him coins of tin. Next coming before the Merchant, he says: Master, renowned throughout the land! I have come to you with cap in hand, I beg you master, strong and wise, Kindly make my son arise. If you succeed, I’ll give you gold, Excuse me if I am too bold. O woe is me, my precious son, Alack is me, my only one! I cannot believe that he is dead, Who refused to eat rye bread But only white. On the stove at dead of night He could see the light. He would always make good cheer By turning water into beer. Merchant says to him: Abraham, I will heal your son. The deal is said and done, If you give me three talents of gold And your daughter, Meča, bought and sold. Abraham says to the merchant: Master, I will gladly give you all this If you grant me my bliss. Merchant: Help me, son of God, to grant me this wish That in my purpose I won’t perish! In the name of God I anoint your head, 336 APPENDIX B: UNGUENTARIUS (“THE OINTMENT SELLER” LATIN-CZECH)

Now I bid you rise from the dead! Isaac, why do you lie there, Causing your father such care? Arise and praise our Lord with joy, And the holy Virgin’s boy. When this is fnished they pour feces on his backside. Isaac rises and says: Alack, alack, o veh, o veh! Master, I have slept too long a day. Now I have risen from the dead, to wit: Except I nearly did a shit. I thank you, master, from my heart That I didn’t let out a fart. Other masters, according to what I’ve read, Use their ointments to anoint the head; But you, master, have been more kind By pouring oil on my behind. Merchant to the Marys: Ladies, now you’ve seen my show! Whatever you need, just let me know. I have heard that you are seeking ointments fair To rouge the face and perfume the hair! This year, on Saint Mary’s day, I brought this ointment from Cathay. On Good Friday, I bought this in Venice For a few precious pennies. This ointment has great skill, To cure every kind of ill. Do you see that old hag standing there? If she pours this ointment on her hair, Soon she will be dead and gone: The bell will toll for her anon. If you ladies like to anoint your chin You can use this to increase sin; The ointment will make you whole But it does great harm to the soul. Three Maries: Dear master, we do not aim to please young gents, That is not why we seek unguents. APPENDIX B: UNGUENTARIUS (“THE OINTMENT SELLER” LATIN-CZECH) 337

We only wish to show our loss, That Jesus Christ died on the cross. That is why we wish to anoint his head, So that he can rest among the dead. If you have ointment with thyme and myrrh, With incense and balsam, sell us it, dear sir. Merchant: Indeed, good ladies, I cannot deny, Of the one you seek I have a rich supply. On Saint John’s day, at this time, I made this ointment of myrrh and thyme. I added to it various spices And which God’s creative power entices. If a dead body is anointed with this oil, Even if it is long in the soil, It will be long preserved, And God’s purpose nobly served. Mary: Dear master, please tell us the price Of this dear and fragrant spice. Merchant: Indeed, ladies, when previously this was sold, I gave it for three talents of gold, But to you, because your loss is deep and true, I will give it you for only two. Merchant’s Wife: Why, dear husband, why all these chores To gratify these brainless whores? Why do you cause us so much strife? Including me, your poor old wife? Of poverty you moan and whine And here’s the proof—you clueless swine. This was all my hard work, you know, And now you want to let it go. I swear, these ladies won’t go hence Until they pay me three gold pence. Merchant: Many women have this bad habit: When they get drunk, they cannot be quiet. 338 APPENDIX B: UNGUENTARIUS (“THE OINTMENT SELLER” LATIN-CZECH)

This stupid bitch is just the same, And always plays the tired old game. You talk too much when you get pissed. So now you’ll feel my heavy fst! For what business is it of yours To complain so loudly of these whores? I would advise you to cease, And let me rest in peace. For if you don’t just cut it out, You’ll get another heavy clout. Busy yourself with your distaff, dame, Or you will suffer far more shame! Wife shouts: Is this my festive, brand-new gown To be thrashed by such a clown? For my long-standing work and care To be mocked, dragged by the hair? For my ever-good counsel and deeds To beat my head until it bleeds? And so now I will go my own way, alas, And you can stick it up the ass. Pusterpalk: Fair ladies, welcome to our store! A lovely sight for scholars poor! Rubin: Don’t shout so loud, you clown, Or you’ll make the cottages fall down. Pusterpalk: Rubin, if you knew whence I came You would not show me so much shame. Rubin: Pusterpalk, if you told me whence you came, I would not show you so much shame. Pusterpalk: Rubin, if you will listen to me, I’ll tell you of my family tree: My uncle’s name is Soba, And his brother’s name is Koba, Both sell mushrooms and fungi. APPENDIX B: UNGUENTARIUS (“THE OINTMENT SELLER” LATIN-CZECH) 339

And so, my friend, that is why People praise my lineage In every town and village. Rubin: How come that you, you worthless fool, Of every man the willing tool, Talk to me about your clan? I shall tell you what I can. My aunt Vavřena, who is now dead, Was once locked in a wooden shed With a certain monk oblate Just below his rich estate. And another aunt, who is no fool, Makes a living by selling gruel. Hulling groats was her previous care, That’s why she’s honored everywhere. Bah! What’s the point of telling thee About my noble family tree? It would just demean thee even more And make me seem a crushing bore. Now cease to scream and shout, You’ll suffer for it, worthless lout. Stop it or I’ll knock you down With this cudgel, silly clown. MERCHANT: Honorable ladies, don’t pay heed to any of that. Appendix C: Handout on the Croxton Play of the Sacrament (1461)

Kathy Lavezzo

Introductory Information

Genre:

Host-Desecration Libel, Miracle Drama, and Conversion Play

Transubstantiation:

Within Catholic tradition, transubstantiation fgures as the miracle that the priest performs, with God’s aid, during each mass or church service, namely, the literal transformation of bread and wine into Christ’s body and blood.

Canons from the Fourth Lateran Council:

Between 1123 and 1215, various popes called large assemblies that were attended by both civil and ecclesiastical authorities and that generated

© The Editor(s) (if applicable) and The Author(s) 2017 341 M.A. Krummel and T. Pugh (eds.), Jews in Medieval England The New Middle Ages, DOI 10.1007/978-3-319-63748-8 342 APPENDIX C: HANDOUT ON THE CROXTON PLAY OF THE SACRAMENT (1461) individual decrees (called canons) applicable to the Western Church. The fourth and fnal meeting (Lateran IV) was convened by Pope Innocent III (1160/61–1216) in 1215 and was attended by some 1,500 leaders. Included in the edicts produced by Lateran IV were rulings supportive of the doctrine of transubstantiation and many laws concerning Jews. While all medieval Christians were instructed to believe in transubstantiation, today only Catholics follow the doctrine.

Lateran IV, Canon One:

There is one Universal Church of the faithful, outside of which there is absolutely no salvation. In which there is the same priest and sacrifce, Jesus Christ, whose body and blood are truly contained in the sacrament of the altar under the forms of bread and wine; the bread being changed (transsubstantiatis) by divine power into the body, and the wine into the blood, so that to realize the mystery of unity we may receive of Him what He has received of us. And this sacrament no one can effect except the priest who has been duly ordained in accordance with the keys of the Church, which Jesus Christ Himself gave to the Apostles and their successors.2

Lateran IV, Canon Twenty:

We decree that in all churches the chrism and the Eucharist be kept in properly protected places provided with locks and keys, that they may not be reached by rash and indiscreet persons and used for impious and blas- phemous purposes. But if he to whom such guardianship pertains should leave them unprotected, let him be suspended from offce for a period of three months. And if through his negligence an execrable deed should result, let him be punished more severely.3

2H.J. Schroeder, O.P., Disciplinary Decrees of the General Councils: Text, Translation, and Commentary (St. Louis, MO: Herder, 1937), 238. 3H.J. Schroeder, O.P., Disciplinary Decrees of the General Councils, 259. APPENDIX C: HANDOUT ON THE CROXTON PLAY OF THE SACRAMENT (1461) 343

Fig. C1 Paolo Uccello, detail from Miracle of the Profaned Host, Corpus Domini Altarpiece 1468, Urbino, Italy, and, Galleria Nazionale delle Marche, Palezzo Ducale

An Image of Host Desecration In 1468, Italian painter Paolo Uccello (1397–1475) completed a six- paneled predella—a painting located behind the altar—in the church of Corpus Domini in Urbino, Italy. The predella portrays mythic allegations of host desecration that purportedly occurred in Paris in 1290 during Holy Week (the week in the medieval Christian calendar that culminates in Easter Sunday). Above is the frst panel, which depicts a Christian woman holding a Eucharistic wafer before a Jewish shopkeeper in his home (Fig. C1).

Desecration Libel Timeline 1215 The Fourth Lateran Council enacts legislation affrming the doctrine of transubstantiation.

1290 The frst host-desecration libel occurs in Paris. According to mythic Latin and French accounts, the Jew, often called Jonathan, pro- cures during Holy Week the host from a poor Christian woman (either his maidservant or 344 APPENDIX C: HANDOUT ON THE CROXTON PLAY OF THE SACRAMENT (1461)

his debtor). Within the confnes of his home, the Jew attacks the wafer through a variety of means that encompass pricking it with a penknife, immersing it in boiling water, and throwing it in a fre. The Eucharist miracu- lously retains its integrity and even asserts its identity as Christ’s body by bleeding and, ulti- mately, transforming into a hovering crucifx. Once Christian authorities learn of the attack, Jonathan, as Les Grandes Chroniques de France puts it, “was condemned to death and burned before all the people,” and his home was con- fscated and demolished.4 Five years after Jonathan’s death, a chapel was erected on the site of the Jewish domicile.

By the early 1300s Host-desecration allegations emerged in the Low Countries, Germany, and Italy, where for- mer homes and synagogues were replaced by chapels like the Holy Blood chapels in Pulkau and Iphofen (Franconia); Corpus Christi chapels in Poznan, Laa-an-der-Thaya (Northern Austria) and Schweidnitz (Silesia); and other chapels in Lauda (Bavaria), Büren (Westphalia), and Iphofen (Franconia).

Between 1320 The Feast of Corpus Christi, celebrating the sac- and 1325 rament of the Eucharist, begins to be celebrated in England.

Fifteenth century The Mistere de la Saincte Hostie, a French host- desecration play about the Paris case, is written.

4Jules Viard, ed., Les Grandes Chroniques de France, vol. 8 (Paris: Champion, 1934), 145. APPENDIX C: HANDOUT ON THE CROXTON PLAY OF THE SACRAMENT (1461) 345

1461 Earliest date for the composition of the Croxton Play of the Sacrament.

1473 A festival in Rome, honoring Leonora, daughter of King Ferdinand I of Naples, features a host-desecration play performed by Florentine actors.

Sixteenth century Un miracolo del Corpo di Cristo, an Italian play about the Paris case, appears.

Select Bibliography

Enders, Jody. Death by Drama and Other Urban Legends. Chicago: University of Chicago Press, 2002. Rubin, Miri. Gentile Tales: The Narrative Assault on Late Medieval Jews. Philadelphia: University of Pennsylvania Press, 2004. Sebastian, John T., ed. “Introduction.” The Croxton Play of the Sacrament. Kalamazoo, MI: Medieval Institute Publications, 2013. 1–33. Also available online at d.lib.rochester.edu/teams. Appendix D: Readings for the Classroom for “Illuminating Difference: Christian Images of Jews in Medieval English Manuscripts”

Susanna Bede Caroselli

This is a suggested sequence of topics for a pedagogical setting. Each ref- erence cited here and in the footnotes of chapter 12 includes a bibliography for more specialized reading and research and for other manuscripts to study. The Douay-Rheims Bible should be used for scriptural passages because it is a close English translation of the medieval Latin Bible.

Image as Evidence Miles, Margaret R. Image as Insight: Visual Understanding in Western Christianity and Secular Culture. Boston: Beacon Press, 1986. Miller, Peter N. “How Objects Speak.” Chronicle of Higher Education 15 Aug. 2014, sec. B, 6–10.

Jews in England Hyams, Paul R. “The Jews in Medieval England, 1066–1290.” England and Germany in the High Middle Ages. Ed. Alfred Haverkamp and Hanna Vollrath. London: German Historical Institute; Oxford: Oxford University Press, 1996. 173–92. Stacey, Robert C. “The Conversion of Jews to Christianity in Thirteenth-Century England.” Speculum 67.2 (1992): 263–83.

© The Editor(s) (if applicable) and The Author(s) 2017 347 M.A. Krummel and T. Pugh (eds.), Jews in Medieval England The New Middle Ages, DOI 10.1007/978-3-319-63748-8 348 APPENDIX D: READINGS FOR THE CLASSROOM …

Christian Images of Jews Miles, Margaret R. “Santa Maria Maggiore’s Fifth-Century Mosaics: Triumphal Christianity and the Jews.” Harvard Theological Review 86.2 (Apr. 1993): 155–75. Schreckenberg, Heinz. The Jews in Christian Art: An Illustrated History. New York: Continuum, 1996. Strickland, Debra Higgs. Saracens, Demons, and Jews: Making Monsters in Medieval Art. Princeton, NJ: Princeton University Press, 2003.

“Othering” Imagery Krummel, Miriamne Ara. Crafting Jewishness in Medieval England: Legally Absent, Virtually Present. New York: Palgrave Macmillan, 2011. Lipton, Sara. Dark Mirror: The Medieval Origins of Anti-Jewish Iconography. New York: Metropolitan Books, 2014. ———. Images of Intolerance: The Representation of Jews and Judaism in the Bible moralisée. Berkeley: University of California Press, 1999. Mellinkoff, Ruth. Outcasts: Signs of Otherness in Northern European Art of the Later Middle Ages. 2 vols. Berkeley: University of California Press, 1993.

English Bestiaries Guillaume le Clerc. The Bestiary of Guillaume le Clerc. Trans. George C. Druce. Ashford, Kent: Headley Brothers, 1936. Hassig, Debra [Debra Higgs Strickland]. Medieval Bestiaries: Text, Image, Ideology. Cambridge: Cambridge University Press, 1995.

Other English Manuscripts Brown, Michelle P. The Holkham Bible Picture Book: A Facsimile. London: British Library, 2007. Lewis, Suzanne. Reading Images: Narrative Discourse and Reception in the Thirteenth-Century Illuminated Apocalypse. Cambridge: Cambridge University Press, 1995. APPENDIX D: READINGS FOR THE CLASSROOM … 349

Morgan, Nigel. “Old Testament Illustration in Thirteenth-Century England.” The Bible in the Middle Ages: Its Infuence on Literature and Art. Ed. Bernard S. Levy. Binghamton, NY: Medieval and Renaissance Texts and Studies, 1992. 149–98. Bibliography

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Note: Page numbers followed by f indicate fgures

A Anglo-Jewish history, 37–69, 229–44, Abelard 249, 254, 295–309, 325 Calamities, 236, 242 Anglo-Saxons and Anglo-Saxon Abingdon Apocalypse, 18, 202–4 England, 16, 23–36, 265 Abraham and the Abrahamic covenant, Annas, 147–55 26–28, 30, 144–45, 181 Anti-Judaism. See Jews Abulafa, Anna, 60 Anti-Semitism. See Jews Acrostics, 19, 282, 290–92. See also Apocalypse (manuscripts), 202 Meir of Norwich; Geoffrey Apostasy, 149, 276 Chaucer Archetype, 72, 75–77, 86 Adam, 108, 109, 144, 153, 154 Art, early Christian and medieval, Adelard of Bath, 267 191–207, 296 Aelfric of Eynsham, Letter to Brother Auerbach, Erich, 316 Edward, 26 Augustine of Canterbury Agamben, Giorgio, 94 Augustinian mission, 25 Aimar, Prior of St. Pancras, 239 Augustine of Hippo, St., 13, 68, 108 Alfonso I, King of Aragon, 277 On Christian Doctrine, 55 Alfred, King. See English monarchs City of God, 66, 180, 231 Allegory, 108, 144 Contra Judaeos, 235, 238 Alterity, 12, 23–25, 33, 35, 38, 63, Avegaye, 65, 285, 288. See also Norwich 87, 89, 95, 98, 100 Avigdor, Rabbi, of Prague, 136 Anachronism, 311, 316, 320

B C Bale, Anthony, 121, 164–67, 230, 252 Caedmon, 28, 45 Barcelona Disputation of 1263, 175 Caiaphas, 147–55, 318 Beauvoir, Simone de, 63 Cain, 13, 145, 154, 156, 235 Beckwith, Sarah, 161–62 Cannibalism. See Jews Bede, 25, 28, 42–44, 159 Caricatures, manuscript doodles, Ecclesiastical History of the English manuscript images, 71, 94, 142, People, 28, 43–44 165, 205, 285–86, 288. See also Benedictine, 119, 202, 230, 233, 235, Norwich tallage roll 242 Carnality, 64, 165, 235 Beowulf, 24, 28, 31, 232 Cecilia, St., 244, 324 Berechiah ha-Nakdan, 268–69, 277 Chaucer, Geoffrey Berengaudus, 202–3, 205 “An ABC to the Virgin”, 290–92 Berlin, Jewish history of, 248 The Canterbury Tales, 85, 91, 120, Bernard of Clairvaux, St., 13, 54, 131, 210, 216, 217, 226, 270, 313, 135 325 Bestiaire divin, 18, 197, 200 The Nun’s Priest’s Tale, 85 Bestiaries, 102, 111, 196–99, 201–2, The Prioress’s Tale, 9, 12, 17–18, 348 46–47, 85, 88–98, 114, Bible 119–24, 127, 132, 134, 136, Daniel, 196 159, 209–27, 236, 251, 325 Exodus, 145–46, 293 Chicago, Judy, 176 Genesis, 145. See also Genesis A and Chronicle of Jocelin of Brakelond, 325 Genesis B Cohen, Jeffrey Jerome, 2, 12 Hebrew Bible, 127, 193–94, 196, Cohen, Jeremy, 10, 57, 76, 80, 158 198, 205, 272 Collective memory, 183, 249–50, 252, Leviticus, 26, 94, 105–12 255–59 Luke, 94, 105–11, 149, 154n26 Conversion and conversos, 6, 19, 149, Maccabees, 159, 315, 324 264, 267–68, 276–77, 281 Old English Old Testament nar- Copin (Jacob) of Oxford, 305–9 rative poetry, versions of. See Cotton Vitellius Manuscript, 31 individual titles Council of Constance, 123 Revelation, Book of, 151, 202–3, Croxton Play of the Sacrament, 47, 205 49, 50, 120, 142, 157–69, 313, Blood Libel (Arnold Wesker’s play), 18, 320–22, 325, 341, 345 171–87 Crucifxion/ritual crucifxion, 34, 61, Blood libel and host-desecration libel, 78, 126, 136, 144, 146, 151–56, viii, xi–xii, 1, 4–5, 18, 46, 61, 166–67, 173, 198–201, 232, 119–21, 136–38, 171–87, 235, 236, 239–40, 344 300 Crusades, 13, 48, 54, 56, 58, 67, 158, Bohemia, 122–25, 133 193, 253, 296, 311, 314, 324 Boyce, Danica, 326 Cutts, Cecelia, 163 Bristol tallage, 63 Cynewulf, 33, 35 Index 367

D Essentialism, 63 Dame Sirith, 269 Ethics, 102, 104, 107–14 Daniel, 16, 24, 26, 29–30 Eucharistic host/communion wafer, Deicide, 51, 56, 74–75, 85, 153, 155 11, 123, 151, 155, 157, 162, Demons/devils, 64–65, 78, 127, 150, 169, 319, 342–44 154, 159, 194, 196–97, 199–200, Exemplum, 33, 95, 98 203, 284, 288 Exeter Manuscript, 29 Dialogus contra Iudaeos, 268, 276–77 Exodus, Old English, 16, 24, 26, Dinshaw, Carolyn, 311, 316 28–32, 33, 36 Disputation(s), 57 Expulsion, 1290, of Jews from Domboc, 25. See also English monarchs, England, 4, 5, 42, 45, 51, 57, 60, Alfred 129, 159, 160, 164, 195, 197, Dominican Order, 48, 72–73, 80–86 205, 237, 242, 251, 253, 277, Drama. See Individual plays 282, 283, 294, 298, 300, 303 Dream of the Rood, 28 Dubois, W.E.B., 63 Dundes, Alan, 121 F Dutton, Elizabeth, 161 Fanon, Frantz, 15 Foer, Jonathan Safran Everything Is Illuminated, 256–58 E Fox and the Wolf, The, 269 Ecclesia, 66, 146, 203 Franciscans, 197, 199, 201, 203–4 Edmondson, George, 97 Freud, Sigmund, 87, 94, 103–5, 111, Edward I. See English monarchs 114, 121, 137 Einbinder, Susan L., 251–52, 282 Elene, 16, 24, 33–35 Elizabeth I. See English monarchs G English monarchs Genesis A, 16, 24, 26–28 Alfred, 25, 43–44 Genesis B, 16, 24, 26–28 Edward I, xi, 2, 4–5, 8, 37, 42, 48, Gens Israel. See Jews 195, 285, 289, 298 Geoffrey of Monmouth, 44, 265, 266 Elizabeth I, 6, 281 Gilchrist, Roberta, 239, 241 Henry I, 44, 267, 277 Gog and Magog, 232, 235, 242 Henry II, 67, 297–98 Golem, 136–39 Henry III, 48, 61, 120 Gower, John, 9, 17, 19, 269 Henry VII, 6 “The Tale of the Jew and the Henry VIII, 6 Pagan”, 101–15 Richard I, 5, 45, 48, 58, 67–68, Goytisolo, Juan, 250 253, 297 Gregory, Pope, 43–44 Richard II, 122 Gross, Jan T., 184 Guillaume le Clerc, 18, 197–200, 348 368 Index

H Isaac fl Jurnet, 65 Halbwachs, Maurice, 249–50 Israel and Israelite, 24, 26–33, Hall, Stuart, 158 145, 147, 194, 198, 205, 283, Hanna, Ralph, 312–14 295–96, 317 Harlot of Babylon, 203 Issac of Norwich. See Norwich Hebraica veritas, 57 Henry I. See English monarchs Henry II. See English monarchs J Henry III. See English monarchs Jephonius legend, 164–66 Henry VII. See English monarchs Jerusalem, 43, 106, 108, 147, 232, Henry VIII. See English monarchs 242, 315–16, 318. See also Siege Henryson, Robert, 19, 269 of Jerusalem, The Herbert of Losinga, 235 Jerusalem, heavenly, 203 Hereford, bishop of, 197, 300, 309 Jessop, Augustus, 174, 182, 234 Heresy, 80, 124, 164 Jesus, 34, 35, 42, 51, 56, 74, 75, Herman the Jew, 236 77, 79, 106, 107, 109, 113, Historiography, 54, 250, 313, 319 143, 146–155, 181, 193, 194, Holcot, Robert, 17, 72–86 197–201, 205–7, 295, 318, 327 Holkham Bible Picture Book, 205–7 Jews Holocaust, 58, 174–76, 211, 221, absence, 2, 37, 42, 43, 71, 252 225, 226, 255, 285, 296. See also anti-Judaism/anti-Semitism, 4, 7, 9, Shoah 12, 14, 16, 18, 58, 60, 64, 87, Host-desecration libel, myth, 46, 49, 89, 92, 103, 114, 120–21, 126, 57, 142, 157, 160, 167, 235, 142–43, 155–56, 164, 186, 341, 343 211, 216, 221, 223, 226–27, Hugh of Lincoln. See Thomas of 230, 232, 238, 241, 246, Monmouth 249–51, 289 Hyams, Paul, 195 Black Death (Jews and), 56, 125, 296 blindness of, 13, 66, 74–75, 77, I 147, 206–7 Identity, 2, 8, 12, 16, 17, 19, 32, cannibalism, 193, 319, 327 36–39, 42, 43, 47–49, 54, 62–64, Chosen People, 24–25, 42, 144, 74, 87, 90, 92, 95, 98, 99, 104, 154 107, 125, 126, 144, 146, 153, Christ killer, 8, 12, 75, 77, 85, 158, 162, 175, 205, 230–32, 152–53, 159, 242 238, 242, 243, 247, 251–53, gens Israel, 43, 44 258–60, 264, 276, 291, 292, imagined, 11, 41, 51, 66, 109, 123, 294, 296, 314, 315, 317, 321, 127, 145, 163, 165, 202, 252, 323, 325–27 253, 280, 296 Imagery, visual, 18, 134, 191–227 Infdelity, 80 Index 369

Jews of England. See individual L names Lampert [Lampert-Weissig], Lisa, ix, moneylending and usury, 54, 56, x, 18–20, 162, 164–65, 168 64–65, 134, 216, 283–84, 286, Langmuir, Gavin, I., 7, 10, 45, 60, 61 288 Lanyer, Amelia, 6, 281 representation in textbooks, 57 Last Judgment, 201 stubbornness of, 80, 86, 93, 165, Law, 25–27, 29–31, 32, 38, 43, 48, 199 57, 77, 78–80, 102, 105–11, violence /violence against, 9, 137, 145, 148–50, 152–55, 180, 207, 139, 230 223, 241, 248, 285, 299–302, Jewish badge, 207, 223, 225, 284–85, 305–6, 342. See also Mosaic Law, 288–89 Anglo-Saxon, canon, lawmakers, “Jewish Boy of Bourges, The”, 91 Jewish Jewish history, 18, 53, 56, 64, 68, Licoricia of Winchester, 19, 288, 302 193, 222, 247, 248, 256, 259, Life and Miracles of William of 260, 295–97, 319 Norwich. See Thomas of Joseph and Nicodemus, 154 Monmouth Josephus, Titus Flavius (Joseph ben Life of Christina of Markyate, 315, Matthias), 318–19 323, 324 Judas, 33–35, 128–29, 148, 151, 152, Lincoln Cathedral, 66 154, 155 Lipman, Vivian, 11, 233, 281, 282 Judith, 16, 24, 31–33 Lipton, Sara, x, 55, 60, 64, 124, 125, Junius 11 manuscript, 27 194, 197, 198, 286, 288 Litvinoff, Emanuel “To T.S. Eliot”, 251 K Loew, Rabbi Jehudah, of Prague, 137 Kaeppeli, T., 84 Lollards (Lollardy), 163–64, 312 Kempe, Margery Louis Owens The Book of Margery Kempe, 311, Bone Game, 258–60 313 Lydgate, John, 19, 269, 271 Kiddush ha Shem (sacrifce in the Name), 122, 144–45, 254 King Arthur, 282, 289 M King of Tars, The, 50, 159, 313 Maccoby, Hyam, 175, 253 Kruger, Steven F., 11, 60, 127, 146 MacIntyre, Alasdair, 72 Krummel, Miriamne Ara, ix, x, xiii, 19, Mandeville, John, 51, 313 42, 60, 65, 143, 153, 196, 233, The Travels of Sir John Mandeville 251, 252 (Mandeville’s Travels, The Book of John Mandeville), 232, 238, 315, 323, 325 370 Index

Manning, Robert, 44 Moore, R. I., 9–10, 56–57, 132 Manuscripts, illustrated and illumi- Morrison, Toni, 253, 256 nated, 57, 62, 124–25, 191–207, Mosaic Law, 25, 30, 207 287. See also Vernon Manuscript As Ten Commandments Badge, Mappaemundi, T-O map, Hereford, 284, 285, 286f, 287f Ebstorf, 51, 231, 232, 242 Moses Marie de France, 266, 267, 280, 292 Biblical, 26, 196 Marlowe, Christopher, 156 See Old English Exodus Jew of Malta, 159, 251–53 Paris Bestiary, in, 196, 198–99, Mary, virgin mother, 91, 120, 123, 200f, 201 127, 128, 132–33, 135–37, See Petrus Alfonsi, Dialogus contra 164–66, 214–16, 217f, 291, 316, Iudeos 319, 324, 327 York Plays; “Moses and Pharaoh”, Mary of Siege of Jerusalem (cannibal at 144–46, 149; “The Harrowing Jerusalem; Jewish Mary; cannibal of Hell”, 154 Mary), 316–19 Mosse Mokke. See Norwich Masada, 68, 122 Mulchahey, Michèle, 81, 83 McLeod, Alyssa, 316, 326, 327 Mundill, Robin R., 5, 23, 65, 281 Meir ben Elijah of Norwich (Meir Muriel of Oxford, 19, 284, 288, of Norwich, Meir b. Elijah of 300–8 Norwich), 9, 19, 234, 250–53, Muslims, xiii, 38, 50, 51, 145, 158, 279–94 180, 242, 249, 250, 312 acrostics, 19, 290–92 “On the Termination of the Sabbath”, 290–92, 294 N “Put a Curse on My Enemy”, 250, Narin van Court, Elisa, 248, 255, 312 282, 283, 290–92, 294 Nationalism, 38, 44–45 “Who Is Like You?”, 290, 292–93 Nazi(s), 126, 174, 176, 248, 289 Mellinkoff, Ruth, 194, 235, 288 Nazi Germany, 248 Memoricide (el memoricidio), 250, Der Stürmer, 285 255–58 Neighbor theory, 17, 87–100, 101–15 Menasseh ben Israel (Manuel Dias Normans and the Norman Invasion, Soerio), 2, 6–7, 281 44, 45, 235, 251, 253, 279, 281 Messiah, 24, 30, 32, 34, 35, 44, 150, Norwich Cathedral Priory, 234 152, 194, 199 Benedictine Cathedral Priory, 233 Metaphysics, 79 caricatures; Avegaye, Mosse Mokke, Miles, Margaret, 192–94 Issac of Norwich, 64–65, 285, Miller, Peter, 192 286f Miracles of the Virgin, 120, 212, 213f, Norwich tallage roll, thirteenth 325 century, 65, 286f Moneylending. See Jews Novikof, Alex, 57 Index 371

O patristic works, 54 Old English /poetry. See specifc titles patristic theology, 80 Old-New Synagogue (Prague), 129 Petrus Alfonsi Online resources, ix, 25, 40, 55, 59, Dialogus contra Iudeos, 276–77 62, 65, 101–2, 246 character Moses in, 268 Philosophy of, 39–41, 55 Disciplina clericalis, 9, 19, 263–78 TEAMS (Middle English Texts and Marie de France’s Fables, 265, Series), 101–2, 158, 313–14 268 Other/Others/Othering/Otherness, Phylacteries, 207 ix–x, xii, xiii, xiv, 8–9, 10, 13–16, Piers Plowman, 313, 315, 323, 324 19, 38, 63, 69, 71–72, 78, Place, 15, 16, 18, 29, 51–52, 153, 85–86, 102–15, 132, 137–39, 161, 185, 235, 243, 245–60, 143–45, 148–56, 158, 161–62, 289, 292–93, 294, 305, 307–9, 165, 167, 179, 185, 191–96, 326, 342 197, 201, 203, 207, 210–11, and marketplace, 133, 234 260, 226–27, 285–86, 288, 294, and placeholder, 164, 288 296, 315, 320, 323, 327, 348 Plays Oxford, Jewry and Jewish history and performance, 17, 50, 145, 152, of, 18, 55, 77, 248, 252, 268, 155, 160, 167, 178, 321. See 300–3, 304f, 305–9. See also also individual plays Muriel of Oxford staging and production, 171–87, Oxford Centre for Hebrew and Jewish 322 Studies, ix, xvi, 38, 246–48, 247f, Polemic, 50, 58, 60, 64, 102–4, 107, 260 114, 122, 276, 314, 318, 325 Oz, Amos, 260 Post-memory, 256, 259 Powell, Daniel, 325, 326 Prague and Prague pogrom (1389), P 122–23, 124 Pagan, Pagans, Paganism, 38, 42, Preaching, medieval, 80–83, 95, 197 154, 194, 197, 326. See also John Gower, “The Tale of the Pagan and the Jew” R Palestine, 317 Readmission, 1659 of Jews to Palimpsest, 137, 247–60 England, 2, 4, 5, 7, 156, 281 Papal bull, 54 Reinhard, Kenneth, 88, 94, 97, 104, and moneylending, 54, 65. See also 106, 107 Jews Responsa, 299 Papal Schism, 123 cross-confessional drinking, 306 Passio Judeorum Pragensium (The female friendship, 299, 309 Passion of the Jews of Prague), 17, Richard Coer de Lyon, 159, 313 121, 122, 123–27, 139 Richard I. See English monarchs Patristic exegesis, 107–9, 113 Patristic sources, 25 372 Index

Ritual murder, xi, 42, 49, 57, 61, 159, Siege of Jerusalem, The (Middle English 172, 178–79, 225–26, 230, 235, narrative), 311–27. See also 244, 297. See also blood libel Josephus Rose, E.M., 61 Stacey, Robert, ix, x, 45, 48, 49, Rosenwein, Barbara, 57 60–62, 195, 201, 325 Rubin, Miri, x, 11, 49, 120, 123, 136, Statute of Jewry (1275), 8, 195, 226, 230, 232, 235, 325 283–85, 289 Rubin, character. See Unguentarius Stereotypes Ruin, The, 29, 42 anti-Semitic, 18, 49, 56, 61, 72, 75, 76, 86, 94, 146, 147, 151, 152, 154, 156, 161, 205, 223 S medieval and modern, 64, 71, 76, Said, Edward, 63 316 Saracens, xiii, 60, 158, 159, 193, 197, Stock character, 72, 73, 75, 86, 96 202 Stolpersteine, 255 Scholarship, 1, 19, 24, 34, 36, 191, Strickland, Debra Higgs [Debra 210, 226, 227, 230, 239, 256, Hassig], 60, 65–66, 159 264, 280, 303, 308, 322, 325 Supersessionism, 43, 108, 109–10, Scholar(s), 10, 12, 21, 25, 26, 29, 113, 158, 159, 326 31, 41, 89, 120, 121, 129, Synagogue, 344 158, 163, 164, 183, 205, 225, In Oxford, 303, 304f, 305, 306, 308 243, 245, 265, 267, 279, 281, In Prague. See Old-New Synagogue 282, 301 Synagoga/Synagogue (personifca- Scholarly, 11, 54, 62, 68, 98, 101, tion), 66, 193, 201 166, 313, 314, 317, 326 Syria, xii, 229, 315, 317 Scholar-Teachers, 14 Scott, Sir Walter Ivanhoe, 250, 251, 253, 254; T Isaac of York, in, 253 Tarantino, Quentin, 320 Seafarer, The, 29 Tax/Taxes/Taxing/Taxation, vii, 62, Sepharad, 267, 276, 277 63, 173, 284–85, 298 Sessions, Jeffrey, 245–46 Theophilus window, 66 Shabbat, 290 Thomas Becket, 235, 243 Shabbat ha Gadol massacre. See York Thomas of Monmouth, xi, 1, 18, Massacre 45–46, 61, 119–21, 159, 167, Shakespeare, William, 120, 160, 252, 173–76, 180–184, 186, 229–30, 253–54, 290 235, 238 The Merchant of Venice, 47, 161, blood libel, 1, 46, 175 172, 180, 251 Hugh of Lincoln, 46, 61, 120, 214, Old English v. “Shakespeare’s 226, 325 English”, 36 Life and Miracles of William of Shylock, 156, 161, 172 Norwich, 18, 181, 325 Shapiro, James, 252, 253 Titus (Roman emperor), 311, 312, Shoah, 285, 289, 296 315, 316 Index 373

Tolerance/Intolerance, 18, 55, 57–58, W 67, 87, 98, 159, 172, 186–87, Walcher of Malvern, 267, 277 229 Wesker, Arnold. See Blood Libel Trachtenberg, Joshua, 64 Wanderer, The, 29 Transubstantiation, 50, 123, 127, 142, Wenzel, Siegfried, 84 157, 160, 162, 163, 341–43 William of Newburgh, 58–59, 60–61, Travis, Peter, 89, 163 67–68 Turner, Nancy, 79 William of Norwich, xi, 1, 5, 18, Twitter/Tweet, 316–17 45–46, 61–63, 120, 172, 181 Wisdom Commentary/Biblical Commentary, 72, 77–80, 83–86, U 269 Unguentarius (The Ointment Seller), Wyclif, John, 123–24 17, 128–38, 333–39 Rubin, character in Unguentarius, 130–31, 333–39 Y Usury. See Jews Yerushalmi, Yosef Hayyim, 249, 250 York York Massacre (1190)/Shabbat V ha Gadol, 2, 4–5, 122, 252, Vengeance of Our Lord (literary tradi- 253–55, 290, 298; At Clifford’s tion), 312 Tower, 5, 6f, 144–45, 326 Vercelli Manuscript, 33, 34 York Mystery Cycle/York Plays/ Vernon Manuscript, 159, 212, 213f, York Cycle, 17, 141–56. See 214, 223, 226 also separate titles Veronica, St., 312, 326 Vespasian, 311–12, 316, 318 Vincent, Nicholas, 59 Z Violence/violence against. See Jews Žižek, Slavoj, 10, 11, 88, 94–95, 184 Virgin martyrs Zunshine, Lisa, 15, 187 Of the Apocalypse, 99 Saints Barbara, Catherine, Cecilia, Margaret, 244