Abstract
During the Crusades, traditional Catholic hostility toward Jews became radicalized, with the Jews coming more and more to represent an alien enemy residing in the heart of Christendom.1 A despised minority of Christendom’s “greatest sinners”, scattered and unarmed, barely protected by the era’s most powerful authorities, the Jews easily fell prey to Catholic Crusaders. The Jewish communities hardest hit by Crusader attacks—Worms, Mainz, and Cologne—were the greatest western European centers of Jewish intellectual and cultural vitality.2 Some Crusaders put it bluntly, “either the Jews must convert to our belief, or they will be totally exterminated—they and their children down to the last baby at the breast.”3 But if the Crusaders had wanted simply to convert Jews, surely Jewish children would have been saved and raised as Catholics. This was seldom done.4 The Jews’ reputation as stubborn, stiffnecked reprobates led many Crusaders to believe that the Jews could easily ward off the oceans of baptismal water required for a real conversion. With authentic conversion a lost cause, all the Jewish enemies of Christ might as well be killed. Crusader assaults were territorially widespread,5 religiously motivated,6 savage, murderous, and characterized by communal Jewish martyrdom and an ambivalent attitude on the part of secular and religious authorities.7
Either the Jews must convert to our belief, or they will be totally exterminated— they and their children down to the last baby at the breast.
The Chronicler of Mainz, quoting Crusaders
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Notes
“Entweder müssen die Juden sich zu unserm Glauben behehren oder sie werden vertilgt sammt Kind und Säugling!” An anonymous chronicler of Mainz in Adolf Neubauer and Moritz Stern, eds., Hebräische Berichte über die Judenverfolgungen während der Kreuzzüge (Berlin 1892), 176, 169; Robert Chazan, “The Hebrew First-Crusade Chronicles”, Revue des études juives: Historia Judaica 33 (January–June 1974): 249–50, 253; Bernold, Chronicle in Monumenta Germaniae Historica, Scriptores (Hannover 1826–96), 5:465.
For a similar analysis, Ben-Zion Dinur, ed., Yisrael ba-Golah (Tel Aviv 1958–72), cited by Chazan, European Jewry, 198.
Mainz Anonymous, in European Jewry, Chazan, 226; and Shlomo Eidelberg, ed., The Jews and the Crusaders (Madison 1977), 100; Colin Morris, The Papal Monarchy (Oxford 1991), 355; Mayer, The Crusades, 40.
Robert Chazan, “The Hebrew First-Crusade Chronicles”, Revue des études juives: Historia Judaica 33 (January–June 1974): 248.
Riley-Smith, The First Crusade and the Idea of Crusading, 53; Riley-Smith, The Crusades (New Haven 1987), 17.
Raymond of Aguilers, “Historia Francorum qui ceperunt Jerusalem”, in Recueil des historiens des Croisades: Historiens occidentaux (Paris 1844–95), 3:300; Norman Cohn, Pursuit of the Millennium (New York 1980), 68.
Mainz Anonymous in European Jewry, 227–28; Chazan, “The Hebrew FirstCrusade Chronicles”, 249; Solomon bar Simson, in, European Jewry, 253, 260–61; Mainz Anonymous and Solomon bar Simson, in European Jewry, 233, 249; Solomon bar Simson, European Jewry, 274; Solomon bar Simson, in Narrative of the Old Persecutions, in Eidelberger, ed., The Jews and the Crusaders, 101–2; Chazan, European Jewry, 288.
Elisabeth Revel-Neher, The Image of the Jew in Byzantine Art (Oxford 1992), 17.
Gui Alexis Lobineay, Histoire de Bretagne (Paris 1707), 1:235.
J. M. Vidal, “L’Emeute des Pastoureaux en 1320”, in Annales de St. Louis des Français 3 (1898), 138.
Bernard Gui, Vita Joannis XXII, in Vitae paparum Avinoniensium, ed. E. Baluze (Paris 1814–1937), 1:161–63; John, Canon of St. Victor, in Baluze, Vitae Paparum, 1:128–30; Solomon Ibn Verga, Shebet Yehuda (Hanover 1856), 4–6, in Cohn, The Pursuit of the Millennium, 103–4.
Yitzhak Baer, A History of the Jews in Christian Spain (Philadelphia 1978), 2:15; Chazan, Church, State and Jew in the Middle Ages, 181–83.
Magdalene Schultz, “The Blood Libel: A Motif in the History of Childhood”, in The Blood Libel Legend, ed., Alan Dundes (Madison 1991), 273–303; Ernest Rappaport, “The Ritual Murder Accusation”, in The Blood Libel Legend, 326.
Julius Streicher, “Special Ritual-Murder Edition”, Der Stuermer (May 1934); Randall Bytwerk, Julius Streicher (New York 1983), 127–30, 199–200.
Chazan, Medieval Jewry in Northern France, 37; Morris, The Papal Monarchy, 356. Also, Chazan, Church, State, and the Jew, 114–17; Béatrice Philippe, Etre Juif dans la société française (Paris 1979), 18.
Trachtenberg, The Devil and the Jews, 6, 47–50, 116, 149–50, 227–28; Israel Levi, “Le juif de la legende”, Revue des Etudes Juives 5(1890): 249–51; Leon Poliakov, The History of Antisemitism from the Time of Christ to the Court Jews (New York 1974), 142–43; Little, “The Jews in Christian Europe”, in Essential Papers, ed. Jeremy Cohen, 288.
Simonsohn, History, 85; Leon Poliakov, The History of Antisemitism (New York 1974), 1:148; Lazar, “The Lamb and the Scapegoat”, 58, Roth, A History of the Marranos, 52; Henry Charles Lea, “Santo Niño de la Guardia”, English Historical Review 4(1889): 229–50.
Jean Stengers, Les Juifs dans les Pays-Bas au Moyen Age (Brussels 1950), 55–56; Bernard Glassman, Antisemitic Stereotypes Without Jews: Images of the Jews in England, 1290–1700 (Detroit 1975).
John Chrysostom, Homilies on Matthew, 82:4–5; also 33:40; Saint Jean Chrysostome, Commentaire sur l’évangile selon Saint Matthieu in Oeuvres Completes (Bar-le-duc 1874), 8:37–8; and Chrysostom Homilies on 1 Corin., 24:4.
Mentioned by Josef ha-Cohen in Emek ha-bacha, Vallee des Pleurs (Vale of Tears) (Paris 1881), 28.
Léon Poliakov, Histoire de l’Antisémitisme (Paris 1965), 1:99, 316 n131. See the historical map in Nicholas de Lange, Atlas of the Jewish World (New York 1984), 36.
Keller, Diaspora, 235–36, 230–31; Poliakov, The History of Antisemitism, 1:99–100; Graetz, History of the Jews, 4:35–37; Salo Baron, Social and Religious History of the Jews (Philadelphia 1952–69), 11:265–66.
Edward Flannery, The Anguish of the Jews (New York 1985), 108–9; Graetz, History of the Jews, 4:97–98; Baron, Social and Religious History of the Jews 11:416–17.
William Monter, Ritual, Myth, and Magic in Early Modern Europe (Brighton 1983), 18; Grosser and Halperin, Antisemitism, 126–31.
Browe, “Die Hostienschändungen der Juden im Mittelalter”, in Römische Quartalschrift für christlische Altertumskunde und für Kirchengeschichte 34 (1926): 197. See also Peukert, “Ritualmord”, in Handwörterbuch des deutschen Aberglaubens (Berline 1935–36), 7:727–39.
Dennis Showalter, Little Man, What Now? Der Stürmer in the Weimar Republic (Hamden 1982), 106.
Séraphine Guerchberg, “The Controversy over the Alleged Sowers of the Black Death in the Contemporary Treatises on Plague”, in Change in Medieval Society, ed. Sylvia Thrupp (New York 1964), 209.
Philip Ziegler, The Black Death (New York 1969), 98, 100–102.
Ziegler, The Black Death, 103; also Friedrich Closener, Strassburger Deutsche Chronik, in J. Höxter, Quellenbuch zur jüdischen Geschichte und Literatur 3 (1927): 28–30.
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© 2008 Robert Michael
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Michael, R. (2008). Crusades and Defamations. In: A History of Catholic Antisemitism. Palgrave Macmillan, New York. https://doi.org/10.1057/9780230611177_6
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