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When Christian interpreters see the "wandering Jew" as a metaphorical personification of the Jewish diaspora, the subtext that links the two is that the destruction of Jerusalem was in retribution for Jewish responsibility for the Crucifixion. A more allegorical view claims instead that the "wandering Jew" personifies any individual who has been made to see the error of his wickedness, if the mocking of the Passion epitomizes the callousness of mankind toward the suffering of human beings.
A variety of names have been given for the Wandering Jew, including
The legend first appeared in a pamphlet of four leaves entitled "Kurtze Beschreibung und Erzählung von einem Juden mit Namen Ahasverus". This professes to have been printed at Leiden in 1602 by Christoff Crutzer, but no printer of that name has been discovered, and the real place and printer can not be ascertained.
The legend spread quickly throughout Germany, no less than eight different editions appearing in 1602; altogether forty appeared in Germany before the end of the eighteenth century. Eight editions in Dutch and Flemish are known; and the story soon passed to France, the first French edition appearing in Bordeaux, 1609, and to England, where it appeared in the form of a parody in 1625 (Jacobs and Wolf, "Bibliotheca Anglo-Judaica," p. 44, No. 221). The pamphlet was translated also into Danish and Swedish; and the expression "eternal Jew" is current in CzechLanguages of the Czech Republic Slavic languages The Czech language is one of the West Slavic languages, along with Slovak, Polish, Pomeranian, and Sorbian. It is spoken by most people in the Czech Republic and by Czechs all over the world (about 12 milli.
According to L. Neubaur, the legend is founded on the words given in MatthewThe Gospel of Matthew is one of the four Gospels of the New Testament. The gospels are traditionally printed with Matthew first, followed in order by Mark, Luke and John. Synopsis The book is divided into four parts: # Containing the genealogy, the birth, 16:28: Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom ( King James Version) This is quoted in the earliest German pamphlet of 1602.
Another legend arose in the Church that St. John would not die before the second coming of Jesus. From JohnThe Gospel of John is the fourth gospel in the usual sequence of the canon as printed in the New Testament, and most agree it was the fourth to be written. Like the other three gospels, it contains an account of the life of Jesus. The Gospel of John is th 21:20-23:
Yet another version declares that it is the attendant MalchusIn the New Testament of the Bible, Malchus was the name of a servant of the high priest who helped try to arrest Jesus. Peter, one of the disciples, was armed. Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his r, whose ear Saint PeterSaint Peter (died c. 67) was one of the Twelve Apostles of Jesus Christ in the New Testament. His original name was Simon "Hearkening; listening", Standard Hebrew imon Tiberian Hebrew imon , but he was given the nickname of Peter which means rock in Greek cut off in the garden of Gethsemane (John 18:10), who was condemned to wander till the second coming.
His action is associated in some way with the scoffing at Jesus, and is so represented in a broadsheet which appeared in 1584. An actual predecessor of the Wandering Jew is recorded in the "Flores Historiarum" by Roger of WendoverRoger of Wendover (d. 1236), English chronicler, was probably a native of Wendover in Buckinghamshire. At some uncertain date he became a monk of St Albans; afterwards he was appointed prior of the cell of Belvoir, but he forfeited this dignity in the ear in the year 1228. An Armenian archbishop, then visiting England, was asked by the monks of St. Albans about the celebrated Joseph of Arimathea, who had spoken to Jesus, and was still alive. The archbishop answered that he had himself seen him in Armenia, and that his name was Cartaphilus; on passing Jesus carrying the cross he had said: "Go on quicker," Jesus thereupon answering: "I go; but thou shalt wait till I come."
Matthew Paris included this passage from Roger of Wendover in his own history; and other Armenians appeared in 1252 at the Abbey of St. Albans, repeating the same story, which was regarded there as a great proof of the Christian religion (Matthew Paris," Chron. Majora," ed. Luard, London, 1880, v. 340-341). The same archbishop is said to have appeared at Tournai in 1243, telling the same story, which is given in the "Chronicles of Phillip Mouskes," ii. 491, Brussels, 1839.| Politics | Business | Finance |
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