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This article is about the legendary gure. For other uses, from Ahasuerus, the Persian king in the Book of Esther,
see Wandering Jew (disambiguation).
who was not a Jew, and whose very name among meThe Wandering Jew is a mythical immortal man whose dieval Jews was an exemplum of a fool.[3] This name may
have been chosen because the Book of Esther describes
the Jews as a persecuted people, scattered across every
province of Ahashuerus vast empire, similar to the later
Jewish diaspora in countries whose state and/or majority
religions were forms of Christianity.[4]
A variety of names have since been given to the Wandering Jew, including Matathias, Buttadeus, Paul Marrane,[5] and Isaac Laquedem which is a name for him
in France and the Low Countries, in popular legend as
well as in a novel by Dumas.
Where German or Russian are spoken, the emphasis has
been on the perpetual character of his punishment and
he is known as Ewige Jude and vechnyy zhid (
)", the Eternal Jew. In French and other Romance
languages, the usage has been to refer to the wanderings,
as in French le Juif errant, and this has been followed in
English from the Middle Ages, as the Wandering Jew.[6]
,
, ,
.
Truly I tell you, some who are standing here
will not taste death before they see the Son of
Man coming in his kingdom. (New International Version)
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[8]
Name
A belief that the disciple whom Jesus loved would not Jewish people to a new Cain, asserting that they would
die was apparently popular enough in the early Christian be fugitives and wanderers (upon) the earth.[10]
world to be denounced in the Gospel of John:
Aurelius Prudentius Clemens (b. 348) writes in his
Apotheosis (c. 400): From place to place the homeless
Jew wanders in ever-shifting exile, since the time when
And Peter, turning about, seeth the discihe was torn from the abode of his fathers and has been
ple following whom Jesus loved, who had also
suering the penalty for murder, and having stained his
leaned on His breast at the supper, and had
hands with the blood of Christ whom he denied, paying
said, Lord, which is he who betrayeth Thee?
the price of sin.[11]
When, therefore, Peter saw him, he said to
Jesus, Lord, and what shall he do? Jesus saith
to him, If I will that he remain till I come,
what is that to thee? follow thou Me. Then
2.3 Medieval legend
this saying went forth among the brethren, that
that disciple would not die; yet Jesus had not
Some scholars have identied components of the legend
said to him that he would not die; but, If I will
of the Eternal Jew in Teutonic legends of the Eternal
that he tarry till I come, what is that to thee?
Hunter, some features of which are derived from Wotan
John 21:20-23, KJV
mythology.[12]
In some areas the farmers arranged the rows in their
elds in such a way that on Sundays the Eternal Jew might
Another passage in the Gospel of John speaks about a nd a resting place. Elsewhere they assumed that he could
guard of the high priest who slaps Jesus (John 18:19- rest only upon a plough or that he had to be on the go all
23, KJV). Earlier, the Gospel of John talks about Simon year and was allowed a respite only on Christmas.[12]
Peter striking the ear from a servant of the high priest,
named Malchus (John 18:10, KJV). Although this ser- A variant of the Wandering Jew legend is recorded in
vant is probably not the same guard who struck Jesus, the Flores Historiarum by Roger of Wendover around the
[13][14][15]
An Armenian archbishop, then visitMalchus is nonetheless one of the many names given to year 1228.
[9]
ing England, was asked by the monks of St Albans Abbey
the wandering Jew in later legend.
about the celebrated Joseph of Arimathea, who had spoken to Jesus, and was reported to be still alive. The archbishop answered that he had himself seen such a man in
Armenia, and that his name was Cartaphilus, a Jewish
shoemaker, who, when Jesus stopped for a second to rest
while carrying his cross, hit him, and told him Go on
quicker, Jesus! Go on quicker! Why dost Thou loiter?",
to which Jesus, with a stern countenance, is said to have
replied: I shall stand and rest, but thou shalt go on till the
last day. The Armenian bishop also reported that Cartaphilus had since converted to Christianity and spent his
wandering days proselytizing and leading a hermit's life.
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
truth of the Christian religion.[16] The same Armenian
told the story at Tournai in 1243, according to the Chronicles of Phillip Mouskes, (chapter ii. 491, Brussels, 1839).
After that, Guido Bonatti writes people saw the Wandering Jew in Forl (Italy), in the 13th century; other people
saw him in Vienna and elsewhere.[17]
The gure of the doomed sinner, forced to wander without the hope of rest in death till the second coming of
Christ, impressed itself upon the popular medieval imagination, mainly with reference to the seeming immortal2.2 Early Christianity
ity of the wandering Jewish people. These two aspects of
the legend are represented in the dierent names given
Extant manuscripts have shown that as early as the time to the central gure. In German-speaking countries and
of Tertullian some Christian proponents were likening the Russia he is referred to as Der Ewige Jude (the immorThe Wandering Jew by Samuel Hirszenberg (1899).
3.2
19th century
3
one of the secondary plots in Matthew Lewis's Gothic
novel The Monk (1796). The Wandering Jew is depicted
as an exorcist whose origin remains unclear. The Wandering Jew also plays a role in St. Leon (1799) by William
Godwin.[28] The Wandering Jew also appears in two English broadside ballads of the 17th and 18th centuries,
The Wandering Jew, and The Wandering Jews Chronicle. The former recounts the biblical story of the Wandering Jews encounter with Christ, while the latter tells,
from the point of view of the titular character, the succession of English monarchs from William the Conqueror
through either King Charles II (in the 17th century text)
or King George II and Queen Caroline (in the 18th century version).[29][30]
In literature
3.1
IN LITERATURE
3.3
3.3
20th century
20th century
5
3.3.4 Dutch
Latin America
6
who did not let Christ rest upon his doorstep on the way
to crucixion and was condemned to live until the Second
Coming. However, Mike O'Bader insists he is a Gentile,
not a Jew.
Robert Nichols novella Golgotha & Co. in his collection Fantastica (1923) is a satirical tale where the Wandering Jew is a successful businessman who subverts the
Second Coming.[35]
In Evelyn Waugh's Helena, the Wandering Jew appears in
a dream to the protagonist and shows her where to look
for the Cross, the goal of her quest.
An unidentied Jewish Wanderer appears in A Canticle for Leibowitz, a post-apocalyptic science ction novel
by Walter M. Miller, Jr. rst published in 1960; some
children are heard saying of the old man, What Jesus raises up STAYS raised up, implying that he is St.
Lazarus of Bethany, whom Christ raised from the dead.
The character appears again in three subsequent novellas
which take place hundreds of years apart, and in Millers
1997 follow-up novel, Saint Leibowitz and the Wild Horse
Woman.
IN ART
The Wandering Jew is the title of a short poem by Edwin Arlington Robinson which appears in his book The
Three Taverns.[49] In the poem, the speaker encounters
a mysterious gure with eyes that remembered everything. He recognizes him from his image when I was a
child and nds him to be bitter, with a ringing wealth of
old anathemas"; a man for whom the world around him
was a gift of anguish. The speaker does not know what
became of him, but believes that somewhere among men
to-day / Those old, unyielding eyes may ash / And inch
J. G. Ballard's short story The Lost Leonardo, published and look the other way.
in The Terminal Beach (1964), centres on a search for
the Wandering Jew. The Wandering Jew also appears in Although he is not presented as a central or supporting
Mary Elizabeth Counselman's story A Handful of Sil- character, in Robert A. Heinlein's novel Time Enough for
ver (1967).[46] Barry Sadler has written a series of books Love [1973], the central character, Lazarus Long, claims
featuring a character called Casca Ruo Longinus who is to have encountered the Wandering Jew at least once,
a combination of two characters from Christian folklore, possibly multiple times, over the course of his long life.
Saint Longinus and the Wandering Jew. Jack L. Chalker
wrote a ve book series called The Well World Saga in 3.4 21st century
which it is mentioned many times that the creator of the
universe, a man named Nathan Brazil, is known as the 3.4.1 Uzbekistan
Wandering Jew. There is a discussion about the Wandering Jew in the Robert Heinlein novel Time Enough Uzbek writer Isajon Sulton published his novel The
for Love. In January 1987 DC Comics the 10th issue of Wandering Jew[50] in 2011. In this novel, the Jew does
Secret Origins gave The Phantom Stranger four possible not characterize a symbol of curse; however, they appear
origins. In one of these explanations, the Stranger con- as a human being, who is aware of Gods presence, after
rms to a priest that he is the Wandering Jew.[47] Angela being cursed by Him. Moreover, the novel captures the
Hunt's novel The Immortal (2000) features the Wander- fortune of present-day wandering Jews, created by huing Jew under the name of Asher Genzano.
mans using high technologies.
George Sylvester Viereck and Paul Eldridge wrote a trilogy of novels My First Two Thousand Years: an Autobiography of the Wandering Jew (1928), in which Isaac
Laquedem is a Roman soldier who, after being told by Jesus that he will tarry until I return, goes on to inuence
many of the great events of history. He frequently encounters Solome (described as The Wandering Jewess),
and travels with a companion, to whom he has passed on
his immortality via a blood transfusion (another attempt
to do this for a woman he loved ended in her death).
In Ilium by Dan Simmons (2003), a woman who is addressed as the Wandering Jew plays a central role, though
her real name is Savi.
The Wandering Jew is revealed to be Judas Iscariot in
George R.R. Martin's distant-future science ction para-
4 In art
4.1 Nineteenth century
Nineteenth-century works depicting the legendary gure as the Wandering (or Eternal) Jew or as Ahasuerus
(Ahasver) include:
1846, Wilhelm von Kaulbach, Titus destroying
Jerusalem. Neue Pinakothek Munich.[51][52][53]
1836 Kaulbachs painting initially
commissioned by Countess Angelina Radzwill; 1840 Kaulbach
4.2
Twentieth century
published a booklet of Explanations
identifying the main gures;[54]
1846 nished work purchased by
King Ludwig I of Bavaria for the
royal collections; 1853 installed
in Neue Pinakothek, Munich.;[55]
1842 Kaulbachs replica for the
stairway murals of the Neues Museum, Berlin commissioned by
King Frederick William IV of
Prussia; 1866 completed; 1943 destroyed by war damage.
In his painting The Wandering Jew (1983) Michael SganCohen depicts a birdlike gure standing with a black hand
pointed to the back of its head, as if it were holding a gun;
1852, a coloured caricature was used as a cover de- another hand points down from heaven is using the motif
sign for the June number of the satirical Journal pour of the Hand of God and suggesting the divine origin of the
rire, published by Charles Philipon.[56][57][58]
curse. The birdlike gure depicted is wearing a Judenhut.
The empty chair in the foreground of the painting is a
[59]
1854, Gustave Courbet, The Meeting.
symbol of how the gure cannot settle down and is forced
to keep wandering.[65]
The Wandering Jew (1983) a painting by Michael Sgan-Cohen Jew, Periodical for Freedom of Religion and Thought)
had been founded in 1832. In 1840 Kaulbach himself
1856, Gustave Dor, twelve folio-size illustrations had published a booklet of Explanations identifying the
of The Legend of The Wandering Jew.[60]
main gures for his projected painting, including that of
1876, Maurycy Gottlieb, Ahasver. National Mu- the Eternal Jew in ight as an outcast for having rejected
Christ. In 1843 Bruno Bauer's book The Jewish Question
seum, Krakw.[61]
was published,[67] to which Karl Marx responded by an
1888, Adolf Hirmy-Hirschl, Ahasuerus at the End article with the title "On the Jewish Question".[68]
of the World. Private Collection.
A caricature which had rst appeared in a French pub 1899, Samuel Hirszenberg, The Eternal Jew. Exhib- lication in 1852, depicting the legendary gure with a
ited in Lodz, Warsaw and Paris in 1899, now in the red cross on his forehead, spindly legs and arms, huge
Israel Museum, Jerusalem.[62]
nose and blowing hair, and sta in hand, was co-opted
Le Peletier) on 23 April 1852, and had 48 further performances over two seasons. The music was suciently
popular to generate a Wandering Jew Mazurka, a Wandering Jew Waltz, and a Wandering Jew Polka.[72]
A Hebrew-language play titled The Eternal Jew premiered at the Moscow Habimah Theatre in 1919 and
was performed at The Habima Theatre in New York in
1926.[73]
Donald Wolt made his debut as the Wandering Jew in a
stage adaptation in London in 1924.[74] The play Spikenard, (1930) by C.E. Lawrence, has the Jew wander an
unhabitanted Earth along with Judas and the Impenitent
thief.[35] Glen Berger's 2001 play Underneath the Lintel is
a monologue by a Dutch librarian who delves into the history of a book which is returned 113 years overdue, and
becomes convinced that the borrower was the Wandering
Jew.[75]
6.2 Film
There have been several lms on the topic of The Wandering Jew:
The wandering eternal Jew (Le Juif Eternel), coloured woodcut,
later shown at the Nazi exhibition Der Ewige Jude in Germany
and Austria 19371938. Shown here is a reproduction at an
exhibition at Yad Vashem, 2007.
6.1
6.3
Television
In the third episode of the rst season of The Librarians, the character Jenkins mentions the Wandering
Jew as an immortal creature that can be injured,
but never killed.
6.4
Comics
The DC Comics character Phantom Stranger, a mysterious hero with paranormal abilities, was given four possible origins in an issue of Secret Origins, with one of them
identifying him as the Wandering Jew. He now dedicates
his time to helping mankind, even declining a later oer
from God to release him from his penance.[76]
In Deitchs A shroud for Waldo serialized in weekly papers such as New York Press and released in book form by
Fantagraphics, the hospital attendant who revives Waldo
as a hulking demon so he can destroy the AntiChrist, is
none other than the Wandering Jew. For carrying out this
mission, he is awarded a normal life and, it is implied,
marries the woman he just rescued. Waldo, having reverted to cartoon cat form , is also rewarded, nding it in
a freight car.
In Neil Gaimans The Sandman comic series, the char- [9] Thomas Frederick Crane (1885). Italian Popular Tales.
page 197: Macmillan. Retrieved 2011-12-21.
acter Hob Gadling represents the archetypal Wandering
Jew. Later, the character Johanna Constantine remarks
on a rumor that The Devil and the Wandering Jew meet [10] Salo Wittmayer Baron, Social and Religious History of the
Jews, 18 vols., 2d ed., Columbia University Press, 1952
once every hundred years in a tavern, further drawing out
1983. Volume titles
the connection.
[11] Aurelius Prudentius Clemens (400). Apotheosis. Retrieved 2011-12-22.
See also
Prester John, a similar legend
Spiderwort
Hob Gadling
Global nomad
Red Jews, another Medieval legend about Jews
References
10
REFERENCES
[39] Heinrich Heine, Aus den Memoiren des Herren von Schnabelewopski, 1834. See Barry Millington, The Wagner
Compendium, London (1992), p. 277
[40] Fifteenth Book of The autobiography of Goethe: truth and
poetry, from my own life translated from the German by
John Oxenford (1848).
[41] Full text of The autobiography of Goethe : truth and
poetry, from my own life"".
[42] P. Hume Brown, The Youth of Goethe (London, 1913).
Chapter XI, Goethe and Spinoza Der ewige Jude 1773
74
[43] Guillaume Apollinaire,L'Hrsiarque & Cie
[27] Beyer, Jrgen, und der Ewige Jude. Ein lebender Heiliger
wird unsterblich, Arv. Nordic Yearbook of Folklore 64
(2008), 12540
[46] A Handful of Silver in Half In Shadow by Mary Elizabeth Counselman, William Kimber, 1980 (p205-212).
[47] Barr, Mike W. (w), Aparo, Jim (p), Ziuko, Tom (i). The
Phantom Stranger Secret Origins v2, 10: 2-10 (January
1987), DC Comics
[48] Chris Gilmore, Grabien, Deborah in St. James Guide
To Fantasy Writers, edited by David Pringle. St. James
Press, 1996. ISBN 1-55862-205-5 (pp.238-39)
[49] Robinson, Edwin Arlington (1 January 1920). The three
taverns; a book of poems. New York Macmillan Co
via Internet Archive.
[50]
[53] the replica for the stairway murals of the New Museum
in Berlin (see g.5 The New Museum, Berlin ) which
had been commissioned from Kaulbach in 1842 and was
completed in 1866, was destroyed by war damage during
WW II.
[54] Kaulbachs booklet had quotations from Old and New
Testament prophecies and references to Josephus Flavius
Jewish War as his principal literary source, AVRAHAM
RONEN KAULBACH'S WANDERING JEW
[55] art gallery of 19c. work Pinacotheca
[37] William Russos 1999 novella Mal Tempo details Wallaces research and real-life attempt to nd the mythical
character for his novel. Russo also wrote a sequel, entitled Mal Tempo & Friends in 2001.
[56] Levy, Richard S. (2005). Antisemitism: a historical encyclopedia of prejudice and persecution. ABC-CLIO. p.
186. ISBN 978-1-85109-439-4. Retrieved 13 December
2011.
[38] Mark Twain. Chapter 54. The Innocents Abroad. Retrieved 2015-09-12.
11
[58] reproduction exhibited at Yad Vashem.File:Nazi Wandering Jew propaganda by David Shankbone.jpg
[59] Linda Nochlin, Gustave Courbets Meeting: A Portrait of
the Artist as a Wandering Jew Art Bulletin vol 49 No 3
(September 1967): 209-222
[60] for a short poem of Pierre-Jean de Branger, derived from
a novel by Eugne Sue of 1845: Eric Zafran, with Robert
Rosenblum and Lisa Small, editors, Fantasy and Faith:
The Art of Gustave Dor, Yale University Press, 2007
[61] Fig.5, Ronen Kaulbachs Wandering Jew
9 Bibliography
Anderson, George K. The Legend of the Wandering Jew. Providence: Brown University Press, 1965.
xi, 489 p.; reprint edition ISBN 0-87451-547-5 Collects both literary versions and folk versions.
Camilla Rockwood, ed. (2009). Brewers Dictionary of Phrase and Fable (18th ed.). Edinburgh: Chambers Harrap. p. 1400. ISBN
9780550104113.
Hasan-Rokem, Galit and Alan Dundes The Wandering Jew: Essays in the Interpretation of a Christian Legend (Bloomington:Indiana University Press)
1986. 20th-century folkloristic renderings.
Manning, Robert Douglas Wandering Jew and Wandering Jewess ISBN 978-1-895507-90-4
Gaer, Joseph (Fishman) The Legend of the Wandering Jew New American Library, 1961 (Dore illustrations) popular account.
Richard I. Cohen, The Wandering Jew from Medieval Legend to Modern Metaphor, in Barbara
Kirshenblatt-Gimblett and Jonathan Karp (eds), The
Art of Being Jewish in Modern Times (Philadelphia, University of Pennsylvania Press, 2007) (Jewish Culture and Contexts),
10 External links
Wandering Jew and Jewess dramatic screenplays
12
The (presumed) End of the Wandering Jew from The
Golden Calf by Ilf and Petrov
Israels First President, Chaim Weizmann, A Wandering Jew Shapell Manuscript Foundation
The Wandering Image: Converting the Wandering
Jew Iconography and visual art.
The Wandering Jew, and The Wandering Jews
Chronicle English Broadside Ballad Archive
10
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13
11
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11.2
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11.3
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