BAND 6 Ritual Objects in Ritual Contexts 236 imPRint / imPRessum Imprint / Impressum he RausgebeRinnen Claudia D. Bergmann und Maria Stürzebecher im Auftrag der Landeshauptstadt Erfurt 99111 Erfurt www.erfurt.de sowie der Universität Erfurt Nordhäuser Str. 63 99089 Erfurt Redaktion Frank Bussert Gestaltung papenfuss | Atelier für Gestaltung, Weimar Umschlagmotiv Illustration nach Thorawimpel, TLMH Inv. Nr. S23d. papenfuss | Atelier für Gestaltung Weimar Verlag Bussert & Stadeler, Jena · Quedlinburg 1. Auflage 2020 Für den Inhalt der Beiträge sind die Autoren verantwortlich. Alle Rechte vorbehalten. Jegliche Vervielfältigung sowie Speicherung in elektronischen Medien bedarf der ausdrücklichen Genehmigung des Herausgebers. Copyright 2020 ISBN 978-3-942115-82-7 12 ritual objEcts from mEdiEval Erfurt The Erfurt Judeneid between Pragmatism and Ritual: Some Aspects of Christian and Jewish Oath-Taking in Medieval Germany andreaS lehnertz The thing you are accused of, [you swear that] you are not 1 Erfurt, Municipal Archives, 0-0/A XLVII, n.1: »Des dich dirre sculdegit, des guilty [of it]. So help you God. The God who created bistur unschuldic. So dir got helfe. Der heaven and earth, leaves, and grass, which have never existed got der himel unde erdin gescuf. Loub, before. And if you swear falsely, the earth that swallowed blumen unde gras, das da uore nine was. Unde ob du unrechte sweris, daz Datan and Aviram shall swallow you. And if you swear falsely, dich dir erde uirslind, di Datan unde leprosy that left Naaman and befell Gehazi shall befall upon Abiron uirslant. Unde ob du unrechte you. And if you swear falsely, the laws which God gave Moses sveris, daz dich di muselsucht biste, on Mount Sinai, which God himself wrote with his fingers di Naamenen liz und Iezi bestunt. Unde ob du unrechte sweris, daz dich di e on the stone tables, shall swallow you. And if you swear falsely, uirtilige di got Moisy gab in dem berge all the writings which are written in the five books of Moses Synay, di got selbe screib mit sinen shall judge you. This is the Judeneid, which Bishop Conrad gave uingeren an der steinir tabelen. Unde ob du unrechte sweris, daz dich uellin 1 this city [of Erfurt]. alle di scrift, di gescriben sint an den uunf buchen Moisy. Dit ist der iuden heit, den di biscof Cůnrat dirre stat Introduction gegebin hat«; see CHRISTINE MAGIN: »›So dir Gott helfe‹: Der Erfurter Juden- Oaths like this Erfurt Judeneid (pl. Judeneide) – which is the oldest eid im historischen Kontext«, Die 2 oath known to us of its kind in the German language, dated to Erfurter jüdische Gemeinde im 3 circa 1200 – were used daily in contact between Jews and Christians. Spannungsfeld zwischen Stadt, Erz- They had a specific formula used by Jews in a ritual setting in public, bischof und Kaiser, Erfurter Schriften and were usually taken on the Torah scroll or a Pentateuch codex. zur jüdischen Geschichte, vol. 4 (Jena, In many situations, such as naturalization, in court, and for release Quedlinburg 2016), 14–28, here 19. records after imprisonments, they played a crucial role. Most works The biblical figures Datan and Aviram on Judeneid texts claim that these texts were used in court only and conspired against Moses (Num 16). Their punishment was that they were swallowed omit the fact that they were utilized in many more situations. I will by the earth and disappeared. Gehazi, show in this paper that the situations of usage were indeed manifold. a servant of the prophet Elisha, — Oaths are generally found in all areas of life in the Middle betrayed the Syrian military commander Ages, and whenever Jews had to swear to Christians, it was usually Naaman, who suffered from leprosy a Judeneid. To make them legal and accepted by both parties, local (2 Kings 5). His punishment was that Christian law, as well as Jewish customs (minhagim) and Jewish leprosy left Naaman and befell Gahazi. law (halakha), had to be addressed in some way. This need is the Work on this paper has been possible reason why one finds references to the common Bible only and not through a postdoctoral fellowship in the »Beyond the Elite. Jewish Daily to Christian legal concepts drawn from the New Testament.4 Both Life in Medieval Europe« research groups also commonly practiced oath-taking among coreligionists. group at the Hebrew University The elements of the Judeneid in its textual form as well as in its ritual of Jerusalem (since 2018). This project performance drew from these oath practices of Jews and Christians has received funding from the European alike. No study has yet tried to analyze the Christian and the Jewish Research Council (ERC) under the the erFurt Judeneid Between PragmatiSm and ritual: Some aSPeCtS oF ChriStian and JewiSh oath-taking in medieVal germany 13 European Union’s Horizon 2020 oath-taking procedures concerning the Judeneid, although they have research and innovation programme central aspects in common. (grant agreement no 681507). Drafts — This paper aims to outline similarities as well as differences of this paper were discussed with between these various oath-taking practices by utilizing the Erfurt ELISHEVA BAUMGARTEN, NUREET Judeneid as a comparative basis. Although many studies have been DERMER, AVIYA DORON, ETELLE undertaken on the Judeneid in general 5 and even though the Erfurt KALAORA, AMIT SHAFRAN, HANNAH Judeneid was studied in a very commendable way recently,6 many TEDDY SCHACHTER, MIRI FENTON, ADI NAMIA-COHEN, NETA BODNER, questions are still left open and others yet need to be addressed. The ALBERT KOHN (all Jerusalem), focal point of this paper will be the pragmatic usage of the Erfurt Juden- TZAFRIR BARZILAY (Beer Sheva), eid and its ritual application. I shall start by introducing Christian KARL HEINEMEYER (Erfurt), and as well Jewish oath-taking, and then continue by characterizing the especially EYAL LEVINSON (Jerusalem), Judeneid. The first two parts will be kept brief and cannot go into MARIA STÜRZEBECHER (Erfurt), and great detail,7 while a focus is laid on the third part concerning the GERD MENTGEN (Trier), who made Judeneid. After this, in a next step, I will examine aspects of shared significant suggestions for shaping and different ritual practices and the oaths’ function in all three cases my ideas. MAIKE LÄMMERHIRT (Mann- heim) kindly shared many sources. of oath-taking. I shall restrict my study of Jewish as well as Christian 8 It is her merit that I was able to use oath-taking practices to the area of the medieval German Kingdom so much comparative material. I also wish to thank the editors of the volume well as the giving of the Ten Command- wörterbuch der deutschen Rechts- as well as the participants of the ments to Moses on Mount Sinai. geschichte, vol. 2, second rev. ed. (Berlin workshop »Ritual Objects in Ritual 5 See, for example, MICHAEL TOCH: 2011), 1409–11; ROLF SCHMIDT: »Juden- Contexts« (December 3–4, 2018) and »Mit der Hand auf der Thora. Diszi- eide in Augsburg und Regensburg«, of the conference »Ritual Objects in plinierung als internes und externes Zeitschrift der Savigny-Stiftung für Ritual Contexts« (November 6–8, 2019), Problem in den jüdischen Gemeinden Rechtsgeschichte: Germanistische where I presented the outlines of what des Spätmittelalters«, Disziplinierung Abteilung 93 (1976): 322–39; AMNON became this paper. ANTJE BAUER im Alltag des Mittelalters und der LINDER: »The Jewry-Oath in Christian (Erfurt) kindly helped me at the Erfurt Frühen Neuzeit, ed. GERHARD JARITZ Europe«, The Jews in Early Christian municipal archive. (Vienna 1999), 157–71; CHRISTINE Law. Byzantium and the Latin West, 2 Earlier oath texts in Latin exist; cf. MAGIN: ›Wie es umb der iuden recht 6th–11th Centuries, ed. JOHN V. TOLAN VOLKER ZIMMERMANN: Die Entwick- stet‹. Der Status der Juden in spätmittel- and NICHOLAS R.M. DE LANGE (Turn- lung des Judeneids. Untersuchungen alterlichen deutschen Rechtsbüchern hout 2014), 311–58. Further studies are und Texte zur rechtlichen und sozialen (Göttingen 1999), 275–332; GUNDULA cited on the following pages of this article. Stellung der Juden im Mittelalter. Euro- GREBNER: »›Der alte Raby hat eyn A comprehensive study incorporating päische Hochschulschriften, Reihe 1: gemeyn buche in syner hant gehabt …‹ the manifold new insights of the last Deutsche Literatur und Germanistik 56 Jüdische Eidesleistungen in und um decades remains a desideratum. (Bern, Frankfurt am Main 1973), 26–43, Frankfurt am Main (14.–16. Jahr- 6 MAGIN: »›Gott.‹« She cites all earlier for texts from the Carolingian period hundert). Eine Phänomenologie«, studies on the Erfurt Judeneid in her on until the twelfth century; HANS- Die Frankfurter Judengasse. Jüdische article. KURT CLAUSSEN: »Der Judeneid. Ein Leben in der Frühen Neuzeit, ed. FRITZ 7 I hope to deal specifically with this Beitrag zur Geschichte des Rechts- BACKHAUS et al. (Frankfurt am Main topic on another occasion. schutzes«, Deutsche Rechtswissenschaft, 2005), 145–60; GUNDULA GREBNER: 8 For Jewish oath-taking outside the vol. 2, ed. KARL A. ECKHARDT »Haltungen zum Judeneid: Texte und German Kingdom, see, for example, (Hamburg 1937), 166–89, here 166–73. Kontexte der Frankfurter Eidesformeln JOSHUA CURK: »The Oath of a Jew in 3 Throughout this article, I prefer to im 14. und 15. Jahrhundert,« ›…Ihrer the Thirteenth-Century English Legal use the German term Judeneid since the Bürger Freiheit‹. Frankfurt am Main Context«, The Word of a Jew. Religion, English terms »Jewry oath«, or »Jewish im Mittelalter. Beiträge zur Erinnerung Reliability, and the Dynamics of Trust, oath« might lead to a misunderstanding an die Mediaevistin Elsbet Orth, ed. ed. NINA CAPUTO and MITCHELL as oath-taking between Jews, i.e., Jewish HERIBERT MÜLLER (Frankfurt am B. HART (Bloomington 2019), 62–80. oath-taking. Main 2004), 141–73; JOSEPH ZIEGLER: For oath-taking of Muslims, see BELEN 4 See, for example, in the case of the »Reflections on the Jewry Oath in VICENS: »Swearing by God: Muslim Erfurt Judeneid, the references to Datan the Middle Ages«, Studies in Church Oath-Taking in Late Medieval and Early and Aviram, Naaman and Gehazi, as History 29 (1992): 209–20; GERD Modern Christian Iberia«, Medieval MENTGEN: »Art.