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Introduction Haunted by Jews: Re-Membering the Medieval English Other 1

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Introduction Haunted by Jews: Re-Membering the Medieval English Other 1 NOTES Introduction Haunted by Jews: Re-Membering the Medieval English Other 1. Bhabha, Location of Culture, 85–86. All endnotes include abbreviated cita- tions. The complete entries of works cited in the endnotes can be found in the Bibliography. 2. I wish to thank Sarah Higley for bringing this “B.C.” cartoon to my attention. 3. Perri Hart, on behalf of Johnny Hart, explains that the cartoon’s “contro- versial nature and the unfavorable response we received when it initially ran” has led Johnny Hart Studios to take the “position where we aren’t allowing that strip to be reprinted.” Perri Hart, Email to Dr. Miriamne Krummel, January 12, 2004. After this cartoon was published, an uproar about the cartoon’s antisemitic gestures followed; as a result, some news- papers dropped the B.C. cartoon. 4. To interrogate the relationship between Christianity and Judaism, Johnny Hart fashions a seven-candle menorah or candelabra, which is undoubt- edly associated with Jewishness. This menorah, nonetheless, does not represent a Hanukkah menorah (or Hanukiah), which would have nine candles; rather, Hart’s depiction of a menorah indicates a candelabrum from before the destruction of the Second Temple. 5. Another Christian anti-Judaic incident occurred at the same time that this cartoon was published. In a fit of anger, Charlie Ward of the New York Knicks publically pronounced, “they had his blood on their hands” in obviously referencing the alleged Jewish involvement in Jesus’s crucifix- ion. For more on this subject, see Walz, “Anti-Semitism in Pro Sports.” At the same time, Chad Curtis of the New York Yankees expressed similar sentiments; Walz explains that both Curtis and Ward were asked to meet with rabbis. See also Niebuhr, “What’s Taught, Learned about Who Killed Christ.” Niebuhr takes a more historical view than Walz. See Simon, Verus Israel, 202–33, for a detailed history of Christian anti-Judaism. 6. Biddick also discusses the harmful impact of mapping Jews as potential Christians in her Typological Imaginary, 21–75. 164 NOTES 7. On the spectral nature of typology, see Kruger, Spectral Jew, 1–22. In “Postcolonial Chaucer” Tomasch reflects on an image of Joseph who is, like Abraham, “denoted” as a Jew when behaving wrong-mindedly and “undenoted” as a Jew when adhering to accepted Christian behavior (246, 248–52). 8. Bhabha, Location of Culture, 86; emphasis his. 9. Brooks and Collins, Hebrew Bible, 1. 10. Brooks and Collins, Hebrew Bible, 1. 11. Bale, Jew in Medieval Book, 25. 12. Kruger, Spectral Jew, 168. 13. Simon, Verus Israel, 208. The disputation at Barcelona between Moses ben Nachman (Nahmanides) and Pablo Christiani emblematizes mine and Simon’s point. See Nahmanides’s Vikuah (102–46) and Christiani’s report (147–50) in Maccoby’s Judaism on Trial. 14. Tomasch, “Postcolonial Chaucer,” 252. 15. In “Paper Jews” Biddick considers the “ontological absence of Jews” (594). See also Biddick, Typological Imaginary, 60–66; and Lampert [Lampert- Weissig], Gender and Jewish Difference, 21–57. 16. Kruger elaborates upon the ideas about spectrality in Spectral Jew, xxx, 11. 17. Augustine, De Civitate Dei [The City of God], 20.4; translation Dods’. 18. Cohen, Living Letters of the Law, 317–63, explains this point well. 19. This last point is indebted to Fradenburg, “ ‘Be not far from me,’ ” 41–54. See also Simon, Verus Israel, 207–11. 20. Fradenburg, “ ‘Be not far from me,” ’ 43. 21. On the testing of the sacramental wafer, see Rubin, Gentile Tales; on the issue of blood in matzoh, see Simon, Verus Israel, 221; Simon also provides a catalogue of horrible Jewish crimes imagined by Chrysostum (212–23). These crimes came to be viewed as real. 22. See Dundes, Blood Libel Legend, 358. Dundes explains that the terms blood libel and ritual murder “are used almost interchangeably but there are several scholars who have sought to distinguish between ritual mur- der and blood libel, arguing that ritual murder refers to a sacrificial mur- der in general whereas the blood libel entails specific use of the blood of the victim” (337). See also Rubin, Gentile Tales. 23. Just as Cain killed Abel, so Jews killed Jesus: see Ambrose, Cain and Abel: “haec figura synagogae et ecclesiae in istis duobus fratribus ante praecessit, Cain et Abel. per Cain parricidalis populus intellegitur Iudaeorum . per Abel autem intellegitur Christianus adhaerens deo (These two brothers, Cain and Abel, have furnished us with the prototype of the Synagogue and the Church. In Cain we perceive the parricidal people of the Jews. By Abel we understand the Christian who cleaves to God) CSEL, 32.1, 341; translation Savage’s. 24. Rubin, Gentile Tales, 28. 25. On the notions of splitting and projecting in relationship to Jewishness, see Gabel, “The Meaning of the Holocaust,” 12–18. NOTES 165 26. For more on this subject, see Lipton, Images of Intolerance; and also Chapter One. 27. Biddick, “Genders, Bodies, Borders,” 392. 28. Bestul, Texts of the Passion, 72. 29. Biddick, “Genders, Bodies, Borders,” 409. 30. In “Mourning and Melancholia” (159–63), Freud writes of the complex relationship formed between the subject and the object of the subject’s affections. In cathexis, the subject cannot let go of the object. The ego negotiates a drama so that the object (that is actually irrevocably lost) can be imagined as possessed forever. 31. Chism, Alliterative Revivals, 267. Chism and I observe similar phenomena in different literary traditions. 32. With the words “Jewish toponymic,” I mean to indicate the combination of an English place with a Jewish name. One example of a Jewish top- onymic is Meir ben Elijah of Norwich. A discussion of Meir of Norwich’s liturgical poetry and hybrid identity is a subject I take up in Chapter Two. 33. March 8, 1305, Calendar of the Patent Rolls, 316–17; Latin emphasis text’s. 34. November 20, 1314, Calendar of the Patent Rolls, 199. The memory of the presence of Sarra of London echoes another memory of an absent yet present Jew and, perhaps, typifies the way that forcibly expelled Jews occupy the imaginaries of the people who continue to occupy the land after the Jews’ legally imposed “exile.” I am reminded of the story of “Jud” Meyer and the city Oberammergau as discussed in Shapiro, Oberammergau, 142–46. Shapiro explains that attached to the memory of “Jud” Meyer’s name (“Jud”) was the fairly significant sense that there had been at one time a Jew living in Oberammergau (James Shapiro, Jewish Book Festival Talk, Jewish Community Center, Rochester, New York, Thursday, November 9, 2000). 35. My reading of the complex double gestures—conscious and uncon- scious—of these deeds is informed by the work of Bhabha; see his Location of Culture, 139–70. 36. April 18, 1319, Calendar of the Fine Rolls, Vol. II, 397. 37. Bhabha, Location of Culture, 168. 38. April 20, 1297, Calendar of the Close Rolls, Vol IV, 27; Latin emphasis text’s. 39. December 7, 1309, Calendar of the Patent Rolls, 201. 40. Moore, Formation of a Persecuting Society, also conjectures that the link between the monarchy and the Jews likely perpetuated the persecution of the Jews (146–53). 41. Chaucer, “Prioress’s Tale.” Hereafter, all references to Chaucer’s work will be taken from the Riverside Chaucer and cited in the body of the text. Kelly, “Jews and Saracens,” suspects that Chaucer would have had reason to think about Jews as “impoverished” rather than wealthy (169). 42. See Roth, A History of the Jews in England, 6; Mundill, England’s Jewish Solution, 16. 166 NOTES 43. The Latin text is taken from Stow, Alienated Minority, 273–74; translations are mine. 44. December 12, 1318, Calendar of the Patent Rolls, Vol. III., 254. 45. The entry immediately follows the previously cited roll. 46. Such types of interrogations and interpolations no doubt blossomed into the film A Knight’s Tale. 47. Stacey mentions the specific date of the Expulsion in “Parliamentary Negotiation,” 92–93. 48. See Shapiro, Shakespeare and the Jews, 43–55. 49. The Middle English Dictionary (MED) defines “nacioun” as “1. (a) A nation, people; a race of people; a political country, nationality; 2. the Biblical ‘nations,’ Gentiles; heathen peoples; and 3. (a) A class or group of people; the human race, mankind; (b) progeny, offspring, children; descendants, a generation; (c) family, birth; social class.” The sense of exclusion is evident in the separation created by “class” and “race.” 50. Bhabha, Location of Culture, 140. 51. See, especially, Heng’s closing introductory remarks about the urgency of “return[ing] to the past anew” (15). Heng thinks, specifically, of post-9/11 world in Empire of Magic, 13–15. As Cohen, “Introduction: Midcolonial,” reminds us, viewing the Middle Ages through a critical lens enables a fruitful “transnational alliance and mutual transformation” (5). 52. See Cohen, “Introduction: Midcolonial,” 4–6. 53. Anderson, Imagined Communities, 11. 54. Ingham, Sovereign Fantasies, 17. 55. Ingham, Sovereign Fantasies, 214, 227–228. 56. Anderson, Imagined Communities, 12–36. 57. Anderson, Imagined Communities, 36. I refer to Mandeville’s compilation as The Book as does Higgins; see his Writing East, vii–ix. 58. Gabel, “The Meaning of the Holocaust,” 14. It is necessary for me to say a word about inviting Holocaust studies into a discussion about the geno- cide of the High Middle Ages. In referring to one specific historic event of the twentieth century—namely, the Holocaust or Shoah—Gabel’s work is instructive and informs my reading of cultural erasure in the High Middle Ages in that notions connected to and born because of our studies of the Shoah can inform the ways that we scrutinize the past.
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