Jews in Medieval and Early Modern Europe

Her ne kadar coğrafi açıdan "Avrupa" ile sınırlandırılmış olsa da geç dönem antikiteden başlayıp modern dönem kanunlaştırmalarına kadar olan süreci kapsayan bir eser kaleme almanın ancak iyi bir editörün veya editoryal bir ekibin başında olduğu kolektif bir çabanın ürünü olabileceği düşünülür. Ne var ki, Viyana'da (Avusturya) yerleşik iken Nazilerden kaçarak Genova (İtalya) kırsalına sığınan bir ailenin iki erkek çocuğundan ilki olan Antonio Padoa-Schioppa, bu düşünceyi boşa çıkaran bir eser telif etmiştir. 1 Edward Gibbon'ın 18. yy.'ın ikinci yarısında telif ettiği altı ciltlik The History of the Decline and Fall of the Roman Empire isimli eserinde olduğu gibi, ve Lyotard'ın grand récit kavramını da ödünç alarak, "büyük hikaye"yi ortaya koymayı amaçlayan bu tür eserleri tanıtan ve takdim eden bir yazı kaleme almanın bir o kadar zor olduğunu peşinen dile getirmek gerekir. 2

Latin Catholics and Greek Orthodox Christians were the majority on the island of Crete under Venetian rule in the Early Modern Period, but there was also a small yet active Jewish community. They maintained their presence mainly in the capital city of Candia, as well as Rethymno and Chania. Known to have been present on the island since the Byzantine Empire, Jews differed from other communities in terms of trade and tax obligations. This was because Jews were a community tolerated by Venetian rulers on the island. Although this situation sometimes caused intervened unrest among other communities on the island, Venice intervened when necessary. They were forced to live in designated neighbourhoods and wear specific clothing to prevent social segregation although the Venetian rulers granted religious freedom to the Jews, who were part of the economic and social life of the island of Crete. Nevertheless, the island's major merchants were Jews, and they worked in professions such as banking, jewellery making, textile production, agriculture, leatherworking and moneylending. Giacomo Foscarini, who was appointed to the island in 1574, issued a decree clearly defining the boundaries between Jews, Christians, and Latins. After the Ottomans conquered the island, Jews were granted dhimmi status and continued to live there.

Saint Henry belonged to the Liudolf-dinasty. After the death of Otto III he became king of Germany in 1002. Pope Benedict VIII. crowned him emperor in 1014. Emperor Henry died in 1024, and Pope Eugene III. cenonized him in 1146. His legend was written in the middle of the 12 th century. Saint Henry is important in the Hungarian culture because, as the brother of Gisela he was brother-in-law of King Stephan. We are publishing the Hungarian translation of his legend based of the edition of Marcus Stumpf, although the present translation omits most of the charters contained in the legend.

This paper traces the scattered proof for Jewish archival practices, both private and communal, in the medieval Holy Roman Empire. It outlines how these archival practices aimed to organize and conserve written records. I first explain why the production of records led to the need for archival practices and their organization. I then review the available sources for Jewish private and communal archives, while bringing comparative evidence from Christian record-keeping and archival practices. This contribution also demonstrates the significance of Hebrew dorsal notes on Jewish-Christian business records. These dorsal notes are closely linked to Hebrew account books and can serve as indicators of Jewish archival practices. They shed light on the economic and cultural history of moneylending and real estate business between Jews and Christians within this chronological and geographical span. To conclude, the paper discusses the social functions that such archives held in Ashkenazic Jewish communities.

It is assumed that within the historical area of Silesia there may have been a fi fth one, in Brzeg/Brieg. Each must have been used jointly by several communities but they were located too far from one another to suffi ce for all the Jewish communities in Silesia. In the present article the author hypothesizes that there existed another burial ground, used by mediaeval Jewish communities of northern Silesia (Glogow/Glogau, Ścinawa/Steinau, Gora/Guhrau and Lubin/Luben). It may have functioned on a hill in the valley of the Rudna River, prior to the establishement of a village called Judenberg (mentioned in sources since 1459). The author also considers possible locations near Świdnica, near Strzelin and near Pilawa, which would have served several communities in the vicinity. Those possible burial grounds share signifi cant characteristics: Jewish-related micro-toponyms (Judenberg, Judenwiese), topography (hills close to rivers) and being located between several communities dating to...

THE FOREIGN, THE OWN AND THE UNCERTAINTY OF THE TRANSLATOR In the cultural studies-oriented translation theories, the terms “foreignization” and “domestication” are used primarily to describe translation processes. Since Venuti’s resolute plaidoyer against the invisible translator, the power potential released by these strategies has been probed intensively.1 In this paper, I will examine the impact of domesticating/foreignizing strategies on the interpretative processes carried out by readers (for this topic cf. Zhong Yong 2014). To this end, the notion of domestication will be broadened to readers’ interpretation processes, which will be analysed on the basis of the Czech translation of the Yiddish fable Der lokh fun beygl un meshene kneplekh by Eliezer Shteynbarg. I assume that in spite of the indicators of foreignness, the readers will tend to adapt the text to their own cultural background and horizon of experience and, on a second level, domesticate2 the structures and culture...

Déjà en 1913, l'année même où une poignée de grandes banques anglo-américaines constituait la Réserve fédérale pour fixer les règles de la monnaie et du crédit, Henry Farnam , un économiste de l'Université de Yale, faisait remarquer que « si l'on examine les drames de Shakespeare, on remarquera qu'assez souvent, dans ses pièces, l'action tourne entièrement ou en partie autour de questions économiques ». La comédie Le marchand de Venise (vers 1596) en est sans doute l'exemple le plus éclatant. Si l'on connaît assez généralement le déroulé de l'histoire, on passe assez souvent à côté du sens profond de cette pièce qui se lit à différents niveaux. L'enchaînement des faits (la petite histoire) en est un, ce qu'ils dévoilent (des principes) en est un autre.

Partendo dal "Journal de vojage en Italie" di Montaigne il saggio esamina e contestualizza le figure di moscoviti, turchi ed ebrei,come vengono rappresentate nella letteratura memorialistica e nell'iconografia del Cinquecento. Emerge il ruolo di Roma come città cosmopolita, in una dimensione che vuole essere globale e universale. Attraverso questo percorso è così possibile definire alcuni caratteri iconografici ricorrenti nelle rappresentazioni romane dell'"Altro" con un accenno ultimo anche all'immagine dell'Etiope che alla fine del Cinquecento assume un ruolo non marginale riflettendo il dibattito aperto sul rapporto tra Chiesa centrale e le chiese extra europee di antica fondazione.

Lettre d'informations religieuses "La vérité vous rendra libres" (Jean 8, 32) XXVI e année n° 355 12 mai 2025 Cette lettre mensuelle d'informations, publiée depuis juillet 2000, paraît douze fois par an et contient des nouvelles, des analyses et des commentaires qui ne trouveraient pas forcément leur place dans les publications auxquelles je collabore. Il s'agit simplement de servir la vérité dans la fidélité à l'enseignement traditionnel de l'Église.

ALETHEIA Lettre d'informations religieuses "La vérité vous rendra libres" (Jean 8, 32) XXVI e année n° 355 12 mai 2025 Cette lettre mensuelle d'informations, publiée depuis juillet 2000, paraît douze fois par an et contient des nouvelles, des analyses et des commentaires qui ne trouveraient pas forcément leur place dans les publications auxquelles je collabore. Il s'agit simplement de servir la vérité dans la fidélité à l'enseignement traditionnel de l'Église.

Among the Jewish women who lived in the past few are as famous as Benvenida Abravanel, as is attested by the many works that have been written about her, some during her lifetime. Those works portray some events in her life and focus on her charitable activities. However, some very basic information about her is still missing, for example the identity of her maternal ancestors. In addition, some of the available information about her is uncertain, for example the place and date of her birth. This study considers the items mentioned in the title of this article and shows that that she was born in Rome around 1500 and that on the maternal side she belonged to the prestigious family of Samuel Sarfati. Thus, her pedigree included two of the most distinguished Jewish families who lived in Italy during the Renaissance. Finally, family trees are presented for the branches of the families to which Benvenida belonged, beginning with their arrival in Portugal at the end of the fourteenth century, and ending in the last third of the sixteenth century.

A lavishly illuminated Hebrew Bible was produced in Perpignan in 1299. Around 1300, it served as a model for at least three other Bibles from the same region. While the predominantly aniconic decoration of these Bibles is anchored in Islamicate visual culture, its style and technique are Gothic. A recent discourse in cultural history, in part from a perspective of postcolonial theory, sheds a lot of light on the dynamics of transcultural interactions and entanglements. One aspect, however, has not entered the discussion, namely, how such encounters can be explained in terms of the spatial constellations in which they took place. This paper examines how these constellations shaped the decoration schemes of the 1299 Bible. These constellations were complex, as they imply agents of different cultural backgrounds-artists, scribes, patrons-living and moving about in various parts of the urban space. The paper shows that the producers of the Bible and its patron created a visual dialogue with the surrounding architecture by means of the decoration schemes, and, in a way, seem to have participated in the design of visual trends in the public space.

Looking at the world around him, Harav Yeshaya Halevi Horowitz saw many Jews who were observant but weak in their yiras Shamayim and passion for Yiddishkeit. Now that he was moving to Eretz Yisrael, he felt it was the right time to compose what would become his legacy to Klal Yisrael: the Shnei Luchos Habris. The sefer was unique in its synthesis of Kabbalah, Mussar, and Halachah, and its influence was exceptional. Rav Yeshaya also beseeches Rabbanim to inspire and strengthen their kehillos with these ideas.

This article focuses on the role that early modern printed works played in the preservation and dissemination of two child murder narratives in Spain that have endured to the present day: those of Dominguito de Val and the Holy Child of La Guardia. It seeks to address the following questions: how did the narratives of Dominguito de Val and the Holy Child of La Guardia survive through the early modern period (broadly 1500 to 1800); were such tales transmitted primarily via antisemitic polemics or rather via authoritative sources whose purpose was not primarily antisemitic? To begin, this article examines the presence of these narratives in explicitly antisemitic polemics produced in the early modern Iberian Peninsula. Starting with an analysis of the transmission of the narrative of the Holy Child of La Guardia and then of Dominguito de Val, this article proceeds to analyze the role played by other forms of printed media, particularly hagiographies and local municipal histories, in their circulation and how some printed texts became authoritative sources of knowledge.

The papal bull Cum Nimis Absurdum, issued by Pope Paul IV in 1555, was a landmark decree that formalized the ghettoization of Jews in the Papal States, particularly in Rome. More than a religious proclamation, it was an institutionalized mechanism of exclusion, reinforcing economic, legal, and social segregation that would persist for centuries. This decree not only confined Jewish communities within walled enclosures but also restricted their professional opportunities, imposed special taxation, and mandated distinctive clothing, ensuring their perpetual marginalization in Christian society. This paper explores the historical context, content, and intent of Cum Nimis Absurdum, analyzing how it built upon existing medieval antisemitic policies while also influencing later European ghettoization practices. Through a comparative analysis of Jewish ghettos in Venice, Frankfurt, Prague, Warsaw, and Amsterdam, the study demonstrates how spatial, economic, and legal controls were adapted across different political and religious contexts.

Over the years, the tale of two strange children with green skins and
speaking an unknown language appearing in the Suffolk village of Woolpit in the 12th century has been told and retold many times. It has attracted the attentions of historians, folklorists and forteans, and there has been much speculation about it. Was it a folktale about fairies, or were the children exotic foreigners? Mostly a survey of the evidence based on my recent book. However, the section titled 'Broad Beans, Favism and Racism' presents some new speculation based on afterthoughts following the book's publication. (Reproduced here by permission of Fortean Times, who should be credited.)

Le 10 avril 1240, Jean le Roux, duc de Bretagne, ordonna l'expulsion de tous les juifs du duché. Si d'autres expulsions de juifs au moyen âge ont été maintes fois étudiées et commentées, comme celles prononcées par les rois de France en 1182 et 1306 ou par le roi d'Angleterre en 1290, ce n'est pas le cas de l'expulsion des juifs bretons. Pour comprendre cette expulsion et le mettre en contexte, nous tracerons l'histoire des juifs de Bretagne dans la première moitié du XIII e siècle et en particulier les massacres de juifs en 1236 qui accompagnèrent la préparation d'une nouvelle croisade. On April 10 th 1240, John the Red, Duke of Brittany, ordered the expulsion of all the Jews from his duchy. While other medieval expulsions of Jews have been thoroughly studied and commented upon, such is not the case with the expulsion of Brittany's Jews. In order to understand this expulsion and place it in context, we will trace the history of Brittany's Jews in the early thirteenth century, paying particular attention to the massacres of Jews in 1236 that accompanied the preparation for a new crusade. *** Le 10 avril 1240, lors des États de Bretagne à Ploërmel, Jean le Roux, duc de Bretagne, ordonna l'expulsion de tous les juifs du duché. L'édit est particulièrement sévère : non seulement le duc prononce l'expulsion immédiate des juifs bretons, mais il interdit aussi { tous ses sujets d'accueillir des juifs sur leurs terres. 2 Le duc promet de ne jamais recevoir de juifs dans ses territoires et interdit à tous ses successeurs (et à ceux de ses vassaux) d'en recevoir, les obligeant { jurer solennellement de respecter cet édit lors de leur investiture ou hommage. Dans le cas où lui-même ne respecterait pas cet engagement, il autorise les évêques bretons présents { l'excommunier. À la déclaration sont adjointes plusieurs mesures d'ordre financier qui nous aident à comprendre le contexte et la motivation de l'expulsion. Le duc efface toutes les 1 Je remercie Michelle Szkilnik d'avoir relu et corrigé une première version de cet article. 2 Jean le Roux, Edit de Ploërmel (ou Assise de juifs) ; voir édition en ligne avec traductions françaises et anglaise et commentaires dans J. Tolan, «Jean I er , duc de Bretagne, Assise des juifs »,

The first comprehensive treatment of the topic of migration in the Jewish community in Prague. The book provides a trans-regional context and a new perspective on family networks and the mobility of merchants, scholars and rabbis between Prague and other Jewish communities in Europe. Since the Middle Ages, the history of European Jews has been characterised by migrations that were triggered by expulsions from certain countries, but were also motivated by trade and cultural, religious and family contacts between the communities. This publication is the first comprehensive treatment of the topic of migration and mobility in the Jewish community in Prague, which was one of the most important in the 16th century. Based on extensive archival research, it offers a new perspective on the causes, course and consequences of the migration of Prague's Jews. At the same time, the authors also trace the supra-regional mobility of Jewish merchants and traders, family networks and the mobility of rabbis, doctors and other scholars whose fates were linked to Prague.

Roma İmparatorluğu’nun Hristiyanlaşma süreci, Batı
literatüründe ve ülkemiz akademik çevrelerinde oldukça rağbet gören
çalışma konularından biri olmuştur. Bu bağlamda özellikle (Doğu)
Roma İmparatorluğu ve Hristiyanlık konularının bağımsız olarak
incelenmesinin yanı sıra, bu iki başlığın birlikte ele alındığı Türkçe
literatürdeki çalışmaların büyük çoğunluğu I. Constantinus’un
Hristiyanlığı etrafında yoğunlaşmıştır. Ancak Hristiyanlık dininin
imparatorluk sınırları içerisinde yayılmasında etkin rol oynamış
ordunun, Hristiyanlaşma süreci ihmal edilmiştir. Dolayısıyla bu
makalede, Hristiyanlaşma sürecinin ilk aşamalarına dikkat çekilerek
erken Hristiyanlık döneminin pagan Roma ordusunda neşet eden
Hristiyan unsurların neler olduğu, ne zaman aşikâr hale gelmeye
başladıkları ve Roma İmparatorluğu’nun Hristiyanlaşma sürecine ne
derece tesir ettikleri incelenmiştir. Geç Antikçağ dönemine ait
kaynaklar ile modern literatürden istifade edilerek hazırlanan bu
çalışma, yerli literatürde Roma ordusunda ortaya çıkan ilk Hristiyan
unsurların teşekkülüne dair boşluğu giderme konusunda katkı
sağlayacaktır.

Traduction française du texte de Franco Cardini : « Le bambole nel medioevo toscano », in "De finibus Tuscie". Il Medioevo in Toscana, Florence, 1989, pp. 251-256. [précédemment publié in « La ricerca folklorica », 16 octobre 1987, pp. 27-29.]

Quelles sont les conséquences économiques des conversions dans la Rome de la première modernité ? Le destin d'une famille juive de l'élite éclaire la question des conversions au catholicisme, et les changements de statut social consécutifs le baptême. À propos de : Isabelle Poutrin, Les convertis du pape. Une famille de banquiers juifs à Rome au XVIe siècle, Paris, Seuil, 2023, 336 p., 24 €. À travers son examen des vies de Salamone et Lazzaro Corcos, banquiers sépharades baptisés -devenus Ugo et Gregorio Boncompagni -, et de l'ensemble de leur famille, incluant fils, neveux, nièces et petits-enfants, Isabelle Poutrin propose un éclairage original et novateur sur les conversions volontaires autant que forcées, en explorant leurs répercussions économiques, entre poursuite de certains avantages et inconvénients familiaux. Le livre d'Isabelle Poutrin reconstitue la richesse de la société baroque romaine et offre un tableau vivace et nuancé de son tissu social complexe. L'autrice redonne vie, avec maîtrise, à un ensemble très divers de personnages, non seulement en restituant leurs parcours individuels mais aussi les forces socio-politiques autant que religieuses s'exerçant sur leur expérience quotidienne.

À deux reprises, les ouvrages que Luis López consacre à Saragosse suscitent de fortes réactions au sein des communautés savantes locales. Le statut social, mais peut-être surtout l’opportunisme éditorial de cet ancien pâtissier, qui glorifie le passé civique et sacré de la ville pour offrir à la municipalité l’immortalité de ses « trophées » séculaires, irritent et inquiètent certains professionnels du passé, menacés par l’irruption de cet outsider. Alors même que l’écriture de l’histoire politique récente de Saragosse s’empêtrait dans l’embarrassant souvenir d’une révolte ayant terni l’image du royaume et que l’histoire ecclésiastique et religieuse aragonaise n’allouait à la ville-même qu’une faible place, les opérations chorographiques de López trouvent un public à l’heure de la Contre-Réforme et de l’engouement pour les antiquités romaines. Saragosse pouvait ainsi opportunément se définir comme une seconde Rome, fière de ses institutions, honorée par la venue de saint Jacques, l’apparition de la vierge et l’édification du Pilar, premier temple marial de la chrétienté.
Les réactions suscitées au sein de la communauté savante locale sous le coup des menées de Francisco Andrés, juriste polygraphe visant la charge de chroniqueur officiel du royaume, permettent de capter sur le vif des réseaux de sociabilité urbaine articulés sur une construction collaborative du passé dans l’écriture, l’échange d’information et d’artefacts faisant intervenir des érudits, des historiographes, des nobles numismates et bibliophiles, des clercs, des poètes et des polygraphes de tout crin. Au gré des critiques qui accablent le pâtissier, traité d’ignorant, de faussaire et de menteur et qui dessinent en creux les contours de l’activité historienne, la communauté savante se positionne. « Plume d’oie » contre « plume d’aigle », « trophées » contre « truffes », les acteurs remodèlent dans le feu de l’action identité sociale et identité urbaine à travers l’écriture du passé.

This chapter aims to present watermills as a component of local political landscapes and as a
proxy to power relations and political interactions within early medieval local communities.
Research on various European regions has shown that watermills could be subject to complex
property regimes, often characterised by partible ownership and shared use. Through the analysis
of the evidence from the north of the Iberian Peninsula, the chapter considers the different
resources and infrastructures that mills weaved together, analysing different levels of decision-
making on which their management relied, and delving into the local landscapes that they
contributed to shape.

This chapter aims to present watermills as a component of local political landscapes and as a proxy to power relations and political interactions within early medieval local communities. Research on various European regions has shown that watermills could be subject to complex property regimes, often characterised by partible ownership and shared use. Through the analysis of the evidence from the north of the Iberian Peninsula, the chapter considers the different resources and infrastructures that mills weaved together, analysing different levels of decision-making on which their management relied, and delving into the local landscapes that they contributed to shape.

A fronte della grande mole di studi sulla censura ecclesiastica della carta stampata, in particolare a partire dalla creazione degli Indici dei libri proibiti (il primo fu quello paolino del 1559, ma a Venezia era già stato pubblicato un catalogo specifico nel 1554) e di un’apposita congregazione all’uopo preposta (1571), sembra decisamente meno florido il filone di studi sulla censura dei libri che circolavano manoscritti in Europa prima dell’intuizione di Gutenberg. Eppure quest’attività censoria ci fu e fu importante, come mostrano, ad esempio, i lavori dedicati ai roghi del Talmud e in generale alla condanna e distruzione dei libri ebraici posteriori all’Antico Testamento, che erano intesi dalle autorità cattoliche come “deformazioni” successive. In tal senso, Marina Caffiero ha dimostrato che le dinamiche repressive contro la cultura talmudica funsero da archetipi per le successive azioni primo-modernistiche sul controllo librario. Tuttavia, la censura dei manoscritti nel basso Medioevo non si limitò alla questione ebraica, ma riguardò tutta una serie di testi ritenuti in vario modo “ereticali”, e su questo aspetto la storiografia non sembra aver prestato particolare attenzione. L’intento della ricerca è quello di analizzare come la cosiddetta “Inquisizione medievale” predispose, nel secolo della grande manualistica (il XIV), la distruzione o il controllo della circolazione di tali opere, facendo riferimento, in particolare, agli scritti di Bernard Gui, Zanchino Ugolini e Nicolau Eymerich, che consentono di comprendere l’evoluzione del fenomeno lungo tutto l’arco del secolo in aree differenti d’Europa (rispettivamente: Francia, Italia, Spagna).

Despite the extensive body of research on ecclesiastical censorship of printed books—particularly following the creation of the Indexes of Prohibited Books (the first being the Pauline Index of 1559, though a specific catalogue had already been published in Venice in 1554) and the establishment of a dedicated congregation for this purpose in 1571—studies on the censorship of manuscripts circulating in Europe prior to Gutenberg's invention appear significantly less developed. Yet, such censorship existed and played a pivotal role, as evidenced, for example, by works examining the burnings of the Talmud and the condemnation and destruction of post-Biblical Jewish texts. These were perceived by Catholic authorities as later “distortions.” In this regard, Marina Caffiero has shown that repressive measures against Talmudic culture served as archetypes for early modern book-control practices. However, manuscript censorship in the late Middle Ages extended beyond the Jewish question to encompass a broader range of texts deemed “heretical” in various ways—a subject to which historiography has paid relatively little attention. This research aims to analyse how the so-called “medieval Inquisition” orchestrated, during the century of major inquisitorial manuals (the 14th century), the destruction or regulation of the circulation of such works. Particular focus is given to the writings of Bernard Gui, Zanchino Ugolini, and Nicolau Eymerich, which shed light on the evolution of the phenomenon throughout the century in different regions of Europe (specifically France, Italy, and Spain).

This course explores the varied perceptions of Jesus throughout Jewish history. From despised false messiah in antiquity and the Middle Ages to reclaimed long-lost brother in the modern era, the changing image of Jesus tells a fascinating story of how Jews reinvent and negotiate the boundaries of their communal identity over time. Questions posed in this course include: Why would rabbis and theologians bother to engage with the Christian savior in the first place? Why do Jewish artists and authors portray Jesus so differently? Why are there so many Jesus jokes in Jewish-American comedy? What role does Jesus play in Jewish self-understanding? What do these diverse Jewish portraits of Jesus teach us about the historical contexts in which they were produced? How do different visions of the Jewish Jesus alternately serve the purpose of social commentary, self-criticism, and interreligious dialogue? We will examine the representations of Jesus in ancient rabbinic writings, medieval folktales, theological polemics, historical scholarship, contemporary fiction, film, art, and stand-up comedy in an effort to make sense of the place that Jesus occupies in the Jewish imagination at different historical turning points.

La bula Exigit sincerae devotionis, otorgada por Sixto IV el día 11 de noviembre de 1478, es considerada el acta fundacional de la Inquisición española porque proporcionó a los Reyes Católicos el fundamento jurídico necesario para nombrar, entre 1480 y 1481, a los inquisidores de Sevilla y Valencia. Esta primerísima institución fue calificada en su día por Fidel Fita como inquisición «anormal, anticanónica y subrepticia», con objeto de distinguirla de aquella otra «normal» cuyo origen jurídico estaba, según dicho autor, en los documentos pontificios promulgados en 1482 para garantizar el respeto a la jurisdicción episcopal y asegurar el nombramiento de los inquisidores por parte del papa.

This article examines the connections of El gran teatro del mundo with heterodox intellectual traditions that the Spanish Inquisition targeted for scrutiny or censorship. While many critics have considered El gran teatro del mundo a prominent example of Calderón de la Barca’s Catholic orthodoxy, this study ponders discursive elements that link the auto sacramental to Neoplatonic natural philosophy. Indeed, this work reveals
elements that connect it to the intellectual world associated with early modern natural philosophy, such as its implicit conception of matter (magia naturalis), the divinization of space, and the anthropomorphization of the world. Close scrutiny of Calderón de la Barca’s drama reveals elements that connect it to Kabbalistic traditions, particularly the anthropomorphization of space which links with the Kabbalistic notion of AdamKadmon. Having explored these connections to intellectual currents outside the realm of Catholic orthodoxy, the article concludes by examining textual strategies Calderón de la Barca deployed to allay potential accusations of heresy.

There has been extensive research into the history of the Jews of the Iberian Peninsula. However, not all areas have received the same attention as is the case of the Jews who lived in the Basque Country during the Middle Ages and in pre-modern times. For this reason, the aim of this paper is to identify and explain the Jewish people, elements and events in the Basque Country during these centuries, on the basis of judicial and notarial documents from different archives in the peninsula.

Las relaciones entre la monarquía y las minorías: generaciones y semblanzas. Las minorías en la España medieval y moderna (siglos XV al XVII) / Relations between Monarchy and Minorities: Generations and Resemblances. Minorities in Medieval and Early Modern Spain (15th-17th c.). Minorías 10. Santa Barbara: Publications of eHumanista.

Historia de la comunidad judía de Núremberg desde el S. XII, hasta su expulsión en 1499. En este artículo se presenta el origen de la comunidad, su consolidación en la ciudad, la matanza de 1298, los diversos períodos de crisis sufridos en el S. XIV, prestando especial atención a la matanza de 1349, así como los discursos de odio y las manifestaciones plásticas antijudías del Núremberg bajomedieval.

History of the Jewish Community of Nuremberg from the 12th Century to Their Expulsion in 1499. This article presents the origin of the community, its consolidation in the city, the massacre of 1298 and the various periods of crisis experienced in the 14th century, with particular attention to the 1349 massacre, as well as the hate speech and anti-Jewish artistic expressions in late medieval Nuremberg

Reflections from the studies of Professor Avraham Grossman regarding the early sages of Spain. This article is based on remarks delivered during an evening event held in memory of Professor Grossman. Published in the book: Avraham Grossman on the Cultural Dynamic of Medieval Jewish History and Thought, Menachem Butler and Jonathan Grossman (eds.), Cambridge, MA: The Institute for Jewish Research and Publications, 2024.

Bernard Vincent, directeur d’études Les minorités dans l’Espagne moderne Nous nous sommes d’abord intéressé à ce qu’a signifié à la fin du XVe siècle et au début du XVIe siècle le règne des Rois Catholiques pour les minorités ethniques et religieuses. On sait que juifs et musulmans ont fait l’objet de mesures d’expulsion des territoires espagnols mais on oublie généralement que les gitans ont subi un traitement identique et que les guanches, les habitants des îles Canaries, ont été exterminés..

Actes de la XXXI" université d'été du Carrefour d'histoire religieuse c h w,rv-L ;:ff ffiTi; llxi:Lli' a c c u eir Les Cahiers du Littoral -2 -N" 22 LA CONVERSION, LES CONVERTIS Conversion et conversos dans l'Espagne médiévale Adeline Rucquot T es conversos, le mot, conservé dans sa langue originelle, I renvoie immédiatement aux juits d'Esp-ugn. et, plus -Llprécisément, á l'Édit dit « d'expulsion des juifs » du 3l mars 1492. Quatorze ans aprés la création, enAndalousie, d'un tribunal d'Inquisition approuvé par le pape Sixte IV, l'édit publié dans le palais grenadin de laAlhambra constatait que « vivent dans nos domaines des mauvais chrétiens qui ont judaTsé et ont commis une apostasie contre la sainte foi catholique, due surtout aux relations entre juifs et chrétiens ». Le texte affirma que les juifs continuaient de << subvertir la sainte foi catholique >>, et qu'ils << instruisent les chrétiens dans les cérémonies et croyances de leurs lois, circoncisant leurs fils et leur donnant des livres pour leurs priéres, et les initiant auxjours dejeüne [...] leur faisant savoir en pleine connaissance qu'il n'existe pas d'autre loi ou vérité en dehors de celle [de MoTse] >>. C'est pourquoi, « aprés longue délibération, il fut accordé que tous les juifs et juives doivent abandonner nos royaumes et qu'il ne leur soit jamais permis d'y revenirl>>. Les juifs se virent octroyés quatre mois pour vendre leurs biens et organiser leur départ.L'édit d'expulsion ne concemait bien évidemment pas les baptisés, et beaucoup se convertirent, soit immédiatement soit plus tard afin de revenir en Espagne, grossissant ainsi le groupe des conversos. Dix ans plus tard, en 1502,Ies musulmans durent faire le méme choix et, majoritairement, optérent pour le baptéme.Le but avoué des édits de 1492 et t502 était d'opérer une séparation définitive entre juifs ou musulmans et chrétiens. Et sa cause primordiale la peur de la contamination. D'une contamination dans un seul sens, du christianisme aujudaisme ou á l'islam.

The murder of Priscus the Jew seems to be one of the earliest documented episodes of murder involving Jews in the European Middle Ages. The incident, described by Gregory of Tours (Gregorius Turonensis) in his great work, Decem Libri Historiarum (Ten Books of Histories) involves the murder of the Jew Priscus at the hands of Phatir, his former coreligionist and new convert to Christianity, which occurred in the Frankish Kingdom of Neustria in 581 or 582, during the reign of King Chilperic I. In this study, based on a close reading of the relevant texts I attempt to illuminate what this incident may teach us about Jewish social and political life in the Merovingian kingdoms. I suggest, contrary to previous scholarship that saw the theological aspects of the conversion as paramount, that the murder was the result of a competition among the elite in the court of the king and highlight what we may learn from this case about the sources of Jewish religious law and what Jews and Christians living in this time knew about them. Thus, after a careful reading of the primary source, I propose an interpretation of the circumstances that precipitated the violent act, as well as the manner in which it was recorded in the writings of Gregory of Tours.

The chapter deals with the issue of migration in the Prague Jewish community (1470-1601). It maps possible approaches to the topic, the informative value of the sources and reflects on the problems, but also the possibilities of such scientific research.

University ofTennes ee-Chattanooga I ntroducti.on Among the canons of the Fourth Lateran council (1215 CE), canon ixty-eight bears special significance for relation between the European Chri tian major ity and the minority communities of Jews and Muslim . As is well known, the canon requires Jews and Saracens of both exes to wear ome di tingui hing gar ment (habitus) for the express purpose of preventing prohibited sexual contact with Chri tians. 1 According to the canon, efforts to di tingui h Jews or Saracens from Chri tians by their dress antedate the decrees of the Fourth Lateran. Canon 68 note that 'In some provinces a difference in dress distingui hes the Jew or Saracen from the Christian , but in certain other such confu ion has grown up that no difference can be di cerned: 1 The canon doe not identify in which prov ince di tingui hing dress may be seen, neither doe it state how their dre differs. It does not ay whether the practice is customary and voluntary or one imposed upon Jews and Saracens, nor does it explain when the practice arose in Europe. Some scholars have suggested that this practice may have been imported from the I lamic world, where non-Muslim were requir d to adopt ( or to pre erve) a different form of dress in order to distinguish them from the Muslim ruling cla s.} 1 For canon 68 of th Fourth Lateran Council, see Concilium Oecumenicorum Decreta [COD}, ed. by Giusepp Alberigo and others, 3rd edn (Bologna: Istituco per l Scienze Religiose, 1973), p. 2.30. For text and English translation, ee Solomon Grayzel, The Church and the Jews in the XJIIth Century: A Study of their Relations during the Year. ng8-z254, Based on the Papal Letters and the Conciliar Decrees of the Periods ( ew York: Hermon Press, 1966) pp. 308-09. It was not only Jews and Mu lims chat were to wear distinguishing garb in the medieval world, but al o religiou orders and clerics, pro ticuc s, heretic , certain penitents, Cru aders, and, it seems, sometime leper: . For the form of legislation and diverse distinguishing marks on clothing, see th still useful work by Ulys e Robert, Les signes d'infomie au moyen age: Juifs, Sarrasins, hiritiques, lepmtX, cagots et jiLles publiques (Paris: Honore Champion, 1891). For the special signs or d signators for lepers, see Robert, Les signes d'infomie, pp. 146-74. Carole Rawcliffe has rai ed con idcrable doubt, however, over earlier claims chat lepers were required co wear a specific badg or gannenc. See her Leprosy in Medieval England (Roch cer, NY: Boydell Pre s, 2.006), p. 304. 2. 'In nonnullis provinciis a christiani Iudaeos scu Saracenos habicus discinguit diversitas ed in quibus dam sic quaedam inolevit confusio ut nulla differencia discemancur'.

A Német Birodalom különböző államok szövetsége (konföderáció) volt, élükön egy császárral. Minden állam a saját területén belül gyakorolta a legfőbb hatalmat. Az összes hercegből vagy szuverén államból álló birodalmi országgyűlés az egész germánság nevében hozott törvényeket. A császár kötelessége volt a gyűlés törvényeit, rendeleteit vagy határozatait megerősíteni és alkalmazni. Ahogy a kereszténység kialakulásakor Júdea az ókori világ középpontjában volt, úgy volt Németország a kereszténység középpontjában, egyszerre tekintve Hollandia, Anglia, Franciaország, Svájc, Olaszország, Magyarország, Csehország, Lengyelország, Dánia és az egész Észak felé. Európa szívében kellett kifejleszteni az életelvet. E szív dobbanásai a test minden artériáján keresztül keringették volna a nemes vért, amely minden tagjának életet adott volna.

A set of two contrasting case studies which illustrate the consequences of an incomplete acceptance of the new reading practices among Jewish readers – practices for which the printed book was the optimal medium. As a result, the relationship between the printed and manuscript media in late sixteenth- and early seventeenth-century Jewish culture was multidirectional. In Jewish culture, the production of manuscripts complemented the print medium and compensated for the disadvantages of the new technologyfor a small community of readers.