Part 1
Transcriber’s Note
This file uses _underscores_ to indicate italic text and =equals= to indicate bold text. Small capitals changed to all capitals.
THE WANDERING JEW
BY MONCURE DANIEL CONWAY AUTHOR OF “DEMONOLOGY AND DEVIL-LORE”
NEW YORK HENRY HOLT AND COMPANY 1881
COPYRIGHT, 1881, BY MONCURE D. CONWAY.
PREFACE.
It might be offered as a sufficient reason for writing this book that no other treatise on the same subject exists in our language. But to this it may be added, that in pamphlets that have appeared in other languages, the relations of the Legend with Eastern mythology have been little considered, and its connection with Hebrew and Christian mythology almost ignored. Furthermore, those studies of the Legend which I have read consider it mainly as a curiosity. But the subject, as it appears to me, possesses a larger significance. Even the poems and romances it has suggested fail to render the still sad music of humanity pervading the variations of the folk-tale itself.
The Legend of the “Wandering Jew” is an example of how the folk-tale may sometimes be a mirror brought by Truth from the bottom of her well--the heart of the child-like world--wherein may be seen by reflection things that few eyes can look upon directly. The splendours now gathered around a triumphant Christ conceal from many the face of the changeling really there. But children, fools, and folk-lore speak the truth. The modern French song says, “Jesus, who is goodness itself, sighing said, Thou shalt march till Judgment Day.” There is a touch of sceptical sophistication here. But among the many earlier songs, ballads, stories, there is not one which betrays the faintest suspicion of anything in the curse on the Wanderer not characteristic of Jesus. No one tried to soften the case. Another widespread legend relates that once when Jesus begged bread of a baker, the dough prepared for him was reduced, before being placed in the oven, by the baker’s daughter; whereupon Jesus taught her the beauty of kindness by changing her into a deathless owl. Ophelia murmurs: “They say the owl was a baker’s daughter. Lord, we know what we are, but know not what we may be.” These last words would not have been inappropriate for the owl to address to a Christ whose transformation her own reflected. Is this only a fantastic tale? It is coinage of the creed that a human word or action may find its fair measure in ages of penalty. In it is the fictitious equation of every theology which unites ancient divinities not subject to moral laws with human ideals. The sacerdotal sorcery which for the lover of enemies substituted a curser of enemies is discoverable in the earliest Christian theology; but the working out of it among the masses is not told in histories. The true record remains to be written, and the materials for it are indestructibly preserved in such legendary lore as this of the Wandering Jew.
CONTENTS.
PAGE
I. THE LEGEND 3
II. THE UNDYING ONES 29
III. SOURCES OF THE MYTH 38
IV. THE LEGENDS GENERALISED 52
V. TRANSFIGURATION 56
VI. MANTLES OF THE IMMORTALS 65
VII. THE MARK OF CAIN 71
VIII. THE JEW IN THEOLOGY 80
IX. THE JEW IN FOLK-LORE 87
X. THE WEIRD OF THE WANDERER 93
XI. “THE VERY DEVIL INCARNATION” 104
XII. THE WANDERING RACE 109
XIII. THE POUND OF FLESH 118
XIV. THE WANDERING JEW IN FOLK-LORE 150
XV. THE NEW AHASUERUS IN GERMANY 166
XVI. THE NEW AHASUERUS IN FRANCE 204
XVII. THE NEW AHASUERUS IN ENGLAND 225
XVIII. AHASUERUS VINCTUS 249
XIX. AHASUERUS DELIVERED 269
XX. THREE WITNESSES 281
THE WANDERING JEW.
I.
THE LEGEND.
In the year 1228, an Armenian bishop visited England; and the purport of his conversation is recorded in the _Historia Major_, begun by Roger de Wendover and completed (anno 1259) by Matthæus Parisius. The interviews between the monks and the Armenian took place at St. Albans, through Henri Spigurnel, a French interpreter, a native of Antioch and servant of the bishop; and if the replies of the Eastern prelate were rightly rendered, his tendency to the marvellous was sufficiently strong. He was asked, for instance, whether he had seen Noah’s Ark, said to be still preserved on an Armenian mountain, and he replied “Yes.” He was also asked whether he knew anything of “the famous Joseph,” so much discussed, said to have been preserved from the time of the crucifixion of Christ, as a witness of that event. The interpreter said that the personage in question had dined with his master shortly before they left Armenia, and then gave the story as follows. The name of the wonderful Jew was originally Cartaphilus, and he was Pilate’s doorkeeper at the time of Christ’s trial. When the young men were leading Jesus out from the hall of judgment, this doorkeeper struck him on the neck, and said, “Go, Jesus; go on faster: why dost thou linger?” Jesus turned, and answered, “I will go, but thou shalt remain waiting until I come.” (Here is quoted Matt. xxvi. 24: “The Son of man goeth as it is written of Him; but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.”) Thenceforth Cartaphilus has been waiting. He was thirty years when he insulted Christ, and whenever he reaches the age of one hundred he faints; on his recovery he finds himself as young as when his doom was pronounced. (Which, again, reminds the Chronicler of a text, Ps. ciii. 5: “Thy youth is renewed like the eagle’s;” and no doubt he was coming near a myth to which this item of the story is related, that of the Phœnix.) It was further related that Cartaphilus had been baptized by Ananias (who baptized Paul) under the name of Joseph. He lives among eminent Christians in Armenia as a holy man; relates to them and to others who visit him, sometimes from great distances, much concerning the Apostles: he never smiles, but sometimes weeps; refuses gifts, is frugal, and talks little. He hopes for final forgiveness, because he knew not what he did. The Chronicle adds that this story was attested by Richardus de Argentomio, who visited the East.
The same archbishop is quoted for the story told in the _Chronique rimée_ of Philippe de Mousket, born 1220, Bishop of Tournai in 1682. When the Jews were leading Jesus to execution, “this man” (no name is given) said, “Wait for me: I also am going to see the false prophet fastened to the cross.” Jesus turned upon him and said, “They will not wait for thee, but thou shalt wait for me.” This man would seem to have been a Jew, whereas Cartaphilus was a Roman.
These are the earliest written records of the legend of the Wandering Jew. From that time no trace of it appears until the year 1547, when an individual seems to have appeared in Hamburg, pretending to be the Wandering Jew himself. The legend and its representative appeared in German annals simultaneously. The fullest account is in a work published 1613: _Newe Zeitung von einem Juden von Jerusalem, Ahasuerus genannt, welcher die Creutzigung unsers Herrn Jhesu Christi gesehen, und noch am leben ist, aus Dantzig an einem guten Freund geschrieben_. The name appended to this narrative is “Herr Chrysostomus Duduläus Westphalus,” which Grässe believes a pseudonym. The author, however, embodies statements made in an earlier work: _Strange Report of a Jew, born at Jerusalem, named Ahasuerus, who pretends he was present at the crucifixion of Christ. Newly printed at Leyden, Leipzig, 1602._ From the same source came, _True likeness of the whole form of a Jew, seen by all, from Jerusalem, who pretends, etc. First printed at Augspurg, 1619._ The narrative of Westphalus is as follows:
“Paulus von Eizen, Doctor and Bishop of Schleswig, related to me, some years ago, that at the time he was studying at Wittenberg, while on a visit to his parents at Hamburg, in 1547, he had seen in church, placed near the chancel, a very tall man, with hair falling on his shoulders, barefoot, who listened to the sermon with great attention; and whenever the name of Jesus was mentioned, bowed humbly, smote his breast, and sighed. His only clothing was a pair of trousers, ragged at the ends, and a coat tied with a cord which fell to his feet. He appeared to be fifty years of age. There seem to have been many of the nobility and gentry who have seen this man, in England, France, Italy, Hungary, Persia, Spain, Poland, Moscow, Lieffland, Sweden, Denmark, and Scotland, and in other regions. Everyone has marvelled much at him. And the aforenamed Doctor, having made inquiries as to where he could converse with this man, and having found him, asked him whence he came, and how long he had been there during that winter. On this the man very humbly told him that he was by birth a Jew of Jerusalem, named Ahasuerus, his occupation that of a shoemaker; that he had been present at the crucifixion of Christ, since which time he had been alive; that he had travelled through many countries and cities; and to prove that he was telling the truth, he had knowledge of various events which had occurred since that time, as well as of all the events which had happened to Christ when he was brought before Pilate and Herod and finally crucified. He told even more than we know through the evangelists and historians; and he narrated the many changes of government, especially in Eastern countries, which had occurred at one time or another during those many centuries. Then he related most minutely the life, sufferings, and death of the holy Apostles. And now, when Dr. Paulus of Eizen, with great interest and astonishment, had heard these things, in order to obtain more thorough knowledge, he asked him to relate exactly all that happened. Thereupon this man answered that, at the time of the crucifixion, he resided in Jerusalem, and like others he regarded Christ as a heretic; he had not thought of him otherwise than as a misleader of the people; and that with others he had endeavoured to get one who in his eyes was a rebel out of the world. Soon after the sentence had been pronounced by Pilate, they led Jesus past his house. Knowing that he would be led that way, he (Ahasuerus) had gone home, and told all in his house that they might see Jesus pass by and would know what kind of man he was. Just as Jesus was passing, he took a child in his arms and stood before his own door. Christ, bearing a very heavy cross on his shoulders, stopped a little before the shoemaker’s door and leaned against the wall. Then the shoemaker, full of sudden anger, and also desirous of public applause, told Christ to move on whither he was ordered. Upon this, Christ looked sternly upon him, and said, ‘I will stand here and rest, but thou shalt move until the last day!’ Upon this, he put the child down quickly on the floor, and could stay there no longer. He followed Jesus, saw him miserably crucified, tortured, and slain. After all had been fulfilled, it was impossible for him to enter Jerusalem. He never saw his wife and child again, but as a sad pilgrim has wandered through foreign countries one after another. When after many years he returned once more to Jerusalem, he found everything sacked and destroyed, so that he could recognise nothing: not one stone was left upon another, nor any trace of the former magnificence visible. What God now intended to do with him, in leaving him in this miserable life wandering about in such wretchedness, he could not explain otherwise than that God wished him to remain until the Day of Judgment as a living sign against the Jews, by which the unbelieving and the godless might be reminded of Christ’s death and be turned to repentance. For his part he would be very happy if God would take him to heaven out of this vale of tears.
“After this report and conversation, Dr. Paulus of Eizen asked, as also did the School-Inspector of Hamburg, who was learned in ancient histories, the right account of all sorts of things which had occurred in Eastern countries after Christ’s birth and crucifixion. This man gave a very good and exact report of all these ancient events: so that people were obliged to believe in him and his story, and went away astonished, and saying, that with God all things are possible--but with man they are inscrutable.
“As to this Jew’s life it was very quiet and retired. He did not talk much, and only when asked a question; and when invited into a house, he did not eat or drink much, being abstemious. He never stayed long in one place. At Hamburg, Dantzig, and elsewhere, when money was offered, he only accepted two shillings, which soon after he gave to the poor, with the remark that he did not need any money; that the good God would provide for him because he was penitent for his sin; and what he had ignorantly done he would submit to God. None ever saw him laugh. In whatever country he entered he knew the language at once. At that time he spoke the Saxon language as one born there. Many people came to Hamburg, from neighbouring and even distant places, to see and listen to this man, and believed that something marvellous was indicated by him, because he was not only attentive to the Word of God but showed great reverence, and sighed whenever the name of God or Christ was pronounced. He could never hear anyone utter a curse. Whenever the name or torture or sufferings of God were connected by any excited person with a curse, he would sigh deeply, and say, ‘Miserable man, miserable creature! wilt thou take lightly the name of thy Lord and God, and of his great suffering and torture? Hadst thou seen it as I did, hadst thou seen how hard the wound of thy Saviour was for thee and me, thou wouldst rather do a great harm to thyself than pronounce his name lightly.’ All these things Dr. Paulus of Eizen told me with truth and sincerity, with many other true circumstances, which, since then, I have heard from several old friends who also saw the same man at Hamburg with their own eyes. Which things, also, Paul of Eizen saw, and has told with truth and earnestness.
“Anno 1575. The Secretary Christoph Krause and Magistrate Jacobus von Holstein had been sent as ambassadors to the Royal Court of Spain, and afterwards to the Netherlands, in order to pay the soldiers who served in the royal [army]; and when they had returned home again, being near Schleswig, they solemnly related that they had seen this wonderful man in Spain, with the identical appearance, costume, manners, and mode of life. They had spoken to him personally; and said that at the same time many besides themselves heard him speak good Spanish.
“Anno 1599. In Christ’s month, a very trustworthy person wrote from Brunswick to Strasburg that this wonderful man was then in Vienna, in Austria, and that he intended to go from thence into Poland and Dantzig, and after that to Moscow. This Ahasuerus has been at Lubeck in 1601. And also at Reffel in Lieffland, and in Cracow, Poland. He was seen and spoken to by many people in Moscow.
“What now sensible men shall think of all this I leave to themselves. The providences of God are marvellous, inscrutable, inexplicable; as time goes on they will become more so; and they will only be revealed to us at the last day.
“_Dated at Reffel, the first of August, 1613._--CHRYSOSTOMUS DUDULÄUS WESTPHALUS.”
Other notices of the Wandering Jew are as follows. Nicolas Heldvaler (_Sylva Chronol. Circuli Baltici_) says:
“This year (1604) there has appeared a fable of a Jew who is said to have been a shoemaker in Jerusalem in the time of Christ, and having on Good Friday struck Jesus with his shoe-last, cannot die, but must wander about the world till the last day.”
Rodolphe Bouthrays (Botereius), Parliamentary Advocate of Paris (in his _Commentarii de Rebus Historicis in Gallia et toto pene Orbe gestis_, Lib. xi., 1604), mentions the report as wide-spread in his time. The following is a translation from his Latin:
“I am afraid that some may charge me with anile trifling, if I insert in this page the story which is told in the whole of Europe, concerning a Jew, a contemporary of the Saviour Christ. Nothing, however, is more widely-spread, and the vernacular history of our own countrymen has not blushed to declare it. Thus I have, as witnesses, those who formerly wrote our Annals ... that he, not in one century [only] had been seen and recognised in Spain, Italy and Germany, but that this year it was he himself who was seen at Hamburg, anno 1564. Many other things the vulgar imagine about him, as it is prone to rumours; which I relate, lest anything should remain untold.”
The following is a translation from the Latin of Julius Cæsar Bulenger (_Historiarium sui Temporis Libri_, Leyden, 1619):
“It was reported at that time that a Jew, a contemporary of Christ, who for more than a thousand years had been a vagrant and a wanderer over the whole world, was still wandering about without meat and drink, having been condemned to that punishment by God, because he was the first of the dregs of the circumcised to cry out that Christ should be fixed to the Cross, and that Barabbas the robber should be released from the hook and the terror of the Cross. Afterwards, when Christ, panting from the weight of the Cross, would have rested at his workshop, for he was a mechanic, he ordered Him off with bitter words. To whom Christ said, Because thou begrudgest me so little rest, I will rest; and thou without rest shalt wander. And it is told that presently, in less time than the telling occupies, the man wandered frantic and aimless throughout the whole city, that thence his wanderings continue over the whole world even to this present day, and that it was the very man who was seen at Hamburg in the year 1564. ‘Credat Judæus Apella.’ I did not see the man at that time, since I was occupied at Paris, nor did I hear about him from sufficiently trustworthy authorities.”
Louvet mentions seeing him in 1604 at Beauvais, surrounded by a crowd of children, speaking of the Passion of Christ. He expresses regret that his contempt for the fellow prevented his interrogating. He asked and received alms at a certain house.
S. H. Bangert (_Commentatio de ortu vita et excessu Coleri Jurisconsulti Lubecensis_, Lubeck, 1644) mentions that Coler left a memorandum in his diary to the effect that “that immortal Jew, who asserted that he had been present at the crucifixion of Christ, was at Lubeck on the 14th January, 1603.”
Martin Zeiler (_Historici Chronologi et Geographi Celebres Collecti_, Ulm, 1653) mentions the Wandering Jew. Among his Letters Zeiler cites one by Westphalus, substantially the same as his account (1613) already quoted, as having been written to one of his (Westphalus’) friends.
In the year 1644 the ‘Turkish Spy’ writes from Paris (Book III. Letter I.) to Ibraham Haly Cheik, a Man of the Law, as follows:
“There is a man come to this city, if he may be called a man, who pretends to have lived above these sixteen hundred years. They call him the Wandering Jew. But some say he is an impostor. He says of himself that he was Usher of the Divan in Jerusalem (the Jews call it the Court of Judgment), where all criminal causes were tried, at the time when Jesus, the Son of Mary, the Christian’s Messias, was condemned by Pontius Pilate, the Roman President. That his name was Michob Ader; and that for thrusting Jesus out of the Hall with these words, ‘Go, why tarriest thou?’ the Messias answered him again, ‘I go, but tarry thou till I come;’ thereby condemning him to live till the Day of Judgment. He pretends to remember the Apostles that lived in those days, and that he himself was baptized by one of them; that he has travelled through all the regions of the world, and so must continue to be a vagabond till the Messias shall return again. They say that he heals all diseases by touching the part affected. Divers other miracles are ascribed to him by the ignorant and superstitious; but the learned, the noble, the great, censure him as a pretender or a madman. Yet there are who affirm that ’tis one convincing argument of the reality of his pretence that he has hitherto escaped a prison, especially in those countries where the authors of all innovations are severely punished. He has escaped the Inquisitions at Rome, in Spain, and in Portugal, which the vulgar will have to be an evident miracle.
“One day I had the curiosity to discourse with him in several languages; and I found him master of all those that I could speak. I conversed with him five or six hours together in Arabic. He told me there was scarce a true history to be found. I asked him what he thought of Mahomet, the Prophet and Lawgiver of the Mussulmans? He answered that he knew his father very well, and had often been in his company at Ormus in Persia; that Mahomet was a man full of light and a divine spirit, but had his errors as well as other mortals, and that his chiefest was in denying the crucifixion of the Messias; ‘for,’ said he, ‘I was present, and saw Him hang on the Cross, with these eyes of mine.’ He accused the Mussulmans of ‘imposture’ in making the world believe that the tomb of their Prophet hangs miraculously between heaven and earth, saying that he himself had seen it, and that it was built after the manner of other sepulchres. Thou who hast been at the Holy Place knowest whether this be true or false. He upbraids the Persian Mahometans with luxury, the Ottomans with tyranny, the Arabians with robbery, the Moors with cruelty, and the Mussulmans of the Indies with atheism. Nor does he spare to reproach the Christian churches: he taxes the Roman and Grecian with the pompous idolatry of the heathens; he accuses the Æthiopian of Judaism, the Armenian of heresy; and says that the Protestants, if they would live according to their profession, would be the best Christians.
“He told me he was in Rome when Nero set fire to the city and stood triumphing on the top of a hill to behold the flames. That he saw Saladin’s return from his conquests in the East, when he caused his shirt to be carried on the top of a spear, with this proclamation: ‘_Saladin, lord of many rich countries, Conqueror of the East_, ever victorious and happy, when he dies shall have no other memorial left of all his glories, but only this poor shirt.’