The myth of Jewish male menses

Journal of Medieval History

Volumn 24, Issue 3, 1998, Pages 273-295

  Johnson, Willis ^a  

^a UNIVERSITY OF CHICAGO   (United States)

Author keywords

Jewish; Male menses; Myth

Indexed keywords

EID: 0037910008     PISSN: 03044181     EISSN: None     Source Type: Journal    
DOI: 10.1016/S0304-4181(98)00009-8     Document Type: Article

References (123)

1. S.L. Gilman, Jewish Self-Hatred: Anti-Semitism and the Hidden Language of the Jews (Baltimore, 1986), 74-5. See also by the same author: 'The Struggle of Psychiatry with Psychoanalysis: Who Won?', Critical Inquiry, 13 (Winter 1987), 293-313; Freud, Race, and Gender (Princeton, 1993), 156; The Case of Sigmund Freud: Medicine und Identity at the Fin de Siècle (Baltimore, 1993), 97 and 256 n. 114. In a note in this last study. Gilman qualified his previous statements on the subject of Jewish male menses, suggesting that it might have been a misinterpretation of schistosomiasis, an infection of the urethra that can cause bloody urine. The medieval texts are clear, though, and speak of anal bleeding. I owe this last reference to the generosity of Sander Gilman, who promptly and helpfully responded to my e.mail.
2. S.L. Gilman, Jewish Self-Hatred: Anti-Semitism and the Hidden Language of the Jews (Baltimore, 1986), 74-5. See also by the same author: 'The Struggle of Psychiatry with Psychoanalysis: Who Won?', Critical Inquiry, 13 (Winter 1987), 293-313; Freud, Race, and Gender (Princeton, 1993), 156; The Case of Sigmund Freud: Medicine und Identity at the Fin de Siècle (Baltimore, 1993), 97 and 256 n. 114. In a note in this last study. Gilman qualified his previous statements on the subject of Jewish male menses, suggesting that it might have been a misinterpretation of schistosomiasis, an infection of the urethra that can cause bloody urine. The medieval texts are clear, though, and speak of anal bleeding. I owe this last reference to the generosity of Sander Gilman, who promptly and helpfully responded to my e.mail.
3. S.L. Gilman, Jewish Self-Hatred: Anti-Semitism and the Hidden Language of the Jews (Baltimore, 1986), 74-5. See also by the same author: 'The Struggle of Psychiatry with Psychoanalysis: Who Won?', Critical Inquiry, 13 (Winter 1987), 293-313; Freud, Race, and Gender (Princeton, 1993), 156; The Case of Sigmund Freud: Medicine und Identity at the Fin de Siècle (Baltimore, 1993), 97 and 256 n. 114. In a note in this last study. Gilman qualified his previous statements on the subject of Jewish male menses, suggesting that it might have been a misinterpretation of schistosomiasis, an infection of the urethra that can cause bloody urine. The medieval texts are clear, though, and speak of anal bleeding. I owe this last reference to the generosity of Sander Gilman, who promptly and helpfully responded to my e.mail.
4. S.L. Gilman, Jewish Self-Hatred: Anti-Semitism and the Hidden Language of the Jews (Baltimore, 1986), 74-5. See also by the same author: 'The Struggle of Psychiatry with Psychoanalysis: Who Won?', Critical Inquiry, 13 (Winter 1987), 293-313; Freud, Race, and Gender (Princeton, 1993), 156; The Case of Sigmund Freud: Medicine und Identity at the Fin de Siècle (Baltimore, 1993), 97 and 256 n. 114. In a note in this last study. Gilman qualified his previous statements on the subject of Jewish male menses, suggesting that it might have been a misinterpretation of schistosomiasis, an infection of the urethra that can cause bloody urine. The medieval texts are clear, though, and speak of anal bleeding. I owe this last reference to the generosity of Sander Gilman, who promptly and helpfully responded to my e.mail.
5. J. Geller, '(G)nos(e)ology: The Cultural Construction of the Other', in: People of the Body. Jews and Judaism from an Embodied Perspective, ed. H. Eilberg-Schwartz (Albany, 1992), 243-82; S.F. Kruger, 'The Bodies of Jews in the late Middle Ages', in: The Idea of Medieval Literature. New Essays on Chaucer and Medieval Culture in Honor of Donald R. Howard, ed, J.M. Dean and C.K. Zacher (Newark, London and Toronto, 1992), 301-23, and 'Becoming Christian, Becoming Male?', in: Becoming Male in the Middle Ages, ed. J.J. Cohen and B. Wheeler (New York, 1997), 21-41. Joshua Trachtenberg's The Devil and the Jews (New Haven, 1943), 148-49 does not conflate the earlier haemorrhoidal bleeding with fifteenth- and sixteenth-century accounts of male menses, though it is often cited as proof of this misreading.
6. J. Geller, '(G)nos(e)ology: The Cultural Construction of the Other', in: People of the Body. Jews and Judaism from an Embodied Perspective, ed. H. Eilberg-Schwartz (Albany, 1992), 243-82; S.F. Kruger, 'The Bodies of Jews in the late Middle Ages', in: The Idea of Medieval Literature. New Essays on Chaucer and Medieval Culture in Honor of Donald R. Howard, ed, J.M. Dean and C.K. Zacher (Newark, London and Toronto, 1992), 301-23, and 'Becoming Christian, Becoming Male?', in: Becoming Male in the Middle Ages, ed. J.J. Cohen and B. Wheeler (New York, 1997), 21-41. Joshua Trachtenberg's The Devil and the Jews (New Haven, 1943), 148-49 does not conflate the earlier haemorrhoidal bleeding with fifteenth- and sixteenth-century accounts of male menses, though it is often cited as proof of this misreading.
7. J. Geller, '(G)nos(e)ology: The Cultural Construction of the Other', in: People of the Body. Jews and Judaism from an Embodied Perspective, ed. H. Eilberg-Schwartz (Albany, 1992), 243-82; S.F. Kruger, 'The Bodies of Jews in the late Middle Ages', in: The Idea of Medieval Literature. New Essays on Chaucer and Medieval Culture in Honor of Donald R. Howard, ed, J.M. Dean and C.K. Zacher (Newark, London and Toronto, 1992), 301-23, and 'Becoming Christian, Becoming Male?', in: Becoming Male in the Middle Ages, ed. J.J. Cohen and B. Wheeler (New York, 1997), 21-41. Joshua Trachtenberg's The Devil and the Jews (New Haven, 1943), 148-49 does not conflate the earlier haemorrhoidal bleeding with fifteenth- and sixteenth-century accounts of male menses, though it is often cited as proof of this misreading.
8. J. Geller, '(G)nos(e)ology: The Cultural Construction of the Other', in: People of the Body. Jews and Judaism from an Embodied Perspective, ed. H. Eilberg-Schwartz (Albany, 1992), 243-82; S.F. Kruger, 'The Bodies of Jews in the late Middle Ages', in: The Idea of Medieval Literature. New Essays on Chaucer and Medieval Culture in Honor of Donald R. Howard, ed, J.M. Dean and C.K. Zacher (Newark, London and Toronto, 1992), 301-23, and 'Becoming Christian, Becoming Male?', in: Becoming Male in the Middle Ages, ed. J.J. Cohen and B. Wheeler (New York, 1997), 21-41. Joshua Trachtenberg's The Devil and the Jews (New Haven, 1943), 148-49 does not conflate the earlier haemorrhoidal bleeding with fifteenth- and sixteenth-century accounts of male menses, though it is often cited as proof of this misreading.
9. G.L. Mosse, Toward the Final Solution. A History of European Racism (Madison, 1978),
10. and Nationalism and Sexuality. Respectability and Abnormal Sexuality in Modern Europe (New York, 1985), 143-7; D. Boyarin, Unheroic Conduct. The Rise of Heterosexuality and the Invention of the Jewish Man (Berkeley, 1997); B. Dijkstra, Idols of Perversity (Oxford, 1986); K. Theweleit, Male Fantasies, 2 vols (Minneapolis, 1987 and 1989); R.J.C. Young, Colonial Desire (London, 1995), and White Mythologies (London, 1990); T. Luhrmann, The Good Parsi (Cambridge, Mass. 1996); B. Anderson, Imagined Communities (London, 1983).
11. and Nationalism and Sexuality. Respectability and Abnormal Sexuality in Modern Europe (New York, 1985), 143-7; D. Boyarin, Unheroic Conduct. The Rise of Heterosexuality and the Invention of the Jewish Man (Berkeley, 1997); B. Dijkstra, Idols of Perversity (Oxford, 1986); K. Theweleit, Male Fantasies, 2 vols (Minneapolis, 1987 and 1989); R.J.C. Young, Colonial Desire (London, 1995), and White Mythologies (London, 1990); T. Luhrmann, The Good Parsi (Cambridge, Mass. 1996); B. Anderson, Imagined Communities (London, 1983).
12. and Nationalism and Sexuality. Respectability and Abnormal Sexuality in Modern Europe (New York, 1985), 143-7; D. Boyarin, Unheroic Conduct. The Rise of Heterosexuality and the Invention of the Jewish Man (Berkeley, 1997); B. Dijkstra, Idols of Perversity (Oxford, 1986); K. Theweleit, Male Fantasies, 2 vols (Minneapolis, 1987 and 1989); R.J.C. Young, Colonial Desire (London, 1995), and White Mythologies (London, 1990); T. Luhrmann, The Good Parsi (Cambridge, Mass. 1996); B. Anderson, Imagined Communities (London, 1983).
13. and Nationalism and Sexuality. Respectability and Abnormal Sexuality in Modern Europe (New York, 1985), 143-7; D. Boyarin, Unheroic Conduct. The Rise of Heterosexuality and the Invention of the Jewish Man (Berkeley, 1997); B. Dijkstra, Idols of Perversity (Oxford, 1986); K. Theweleit, Male Fantasies, 2 vols (Minneapolis, 1987 and 1989); R.J.C. Young, Colonial Desire (London, 1995), and White Mythologies (London, 1990); T. Luhrmann, The Good Parsi (Cambridge, Mass. 1996); B. Anderson, Imagined Communities (London, 1983).
14. and Nationalism and Sexuality. Respectability and Abnormal Sexuality in Modern Europe (New York, 1985), 143-7; D. Boyarin, Unheroic Conduct. The Rise of Heterosexuality and the Invention of the Jewish Man (Berkeley, 1997); B. Dijkstra, Idols of Perversity (Oxford, 1986); K. Theweleit, Male Fantasies, 2 vols (Minneapolis, 1987 and 1989); R.J.C. Young, Colonial Desire (London, 1995), and White Mythologies (London, 1990); T. Luhrmann, The Good Parsi (Cambridge, Mass. 1996); B. Anderson, Imagined Communities (London, 1983).
15. and Nationalism and Sexuality. Respectability and Abnormal Sexuality in Modern Europe (New York, 1985), 143-7; D. Boyarin, Unheroic Conduct. The Rise of Heterosexuality and the Invention of the Jewish Man (Berkeley, 1997); B. Dijkstra, Idols of Perversity (Oxford, 1986); K. Theweleit, Male Fantasies, 2 vols (Minneapolis, 1987 and 1989); R.J.C. Young, Colonial Desire (London, 1995), and White Mythologies (London, 1990); T. Luhrmann, The Good Parsi (Cambridge, Mass. 1996); B. Anderson, Imagined Communities (London, 1983).
16. and Nationalism and Sexuality. Respectability and Abnormal Sexuality in Modern Europe (New York, 1985), 143-7; D. Boyarin, Unheroic Conduct. The Rise of Heterosexuality and the Invention of the Jewish Man (Berkeley, 1997); B. Dijkstra, Idols of Perversity (Oxford, 1986); K. Theweleit, Male Fantasies, 2 vols (Minneapolis, 1987 and 1989); R.J.C. Young, Colonial Desire (London, 1995), and White Mythologies (London, 1990); T. Luhrmann, The Good Parsi (Cambridge, Mass. 1996); B. Anderson, Imagined Communities (London, 1983).
17. and Nationalism and Sexuality. Respectability and Abnormal Sexuality in Modern Europe (New York, 1985), 143-7; D. Boyarin, Unheroic Conduct. The Rise of Heterosexuality and the Invention of the Jewish Man (Berkeley, 1997); B. Dijkstra, Idols of Perversity (Oxford, 1986); K. Theweleit, Male Fantasies, 2 vols (Minneapolis, 1987 and 1989); R.J.C. Young, Colonial Desire (London, 1995), and White Mythologies (London, 1990); T. Luhrmann, The Good Parsi (Cambridge, Mass. 1996); B. Anderson, Imagined Communities (London, 1983).
18. These are discussed below: Thomas of Cantimpré, Caesarius of Heisterbach, and Acta Sanctorum.
19. A. Murray, Reason and Society in the Middle Ages (Oxford, 1978), 67-70;
20. J. Cohen, The Friars and the Jews. The evolution of medieval anti-Judaism (Ithaca, 1982); A. Sapir Abulafia, Christians and Jews in the Twelfth-Century Renaissance (London, 1995); R. I. Moore, 'Anti-semitism and the birth of Europe', in: Christianity and Judaism, ed. D. Wood ( = Studies in Church History, vol. 29(1992)), 33-57; R.I. Moore, The Formation of a Persecuting Society. Power and Deviance in Western Europe, 950-1250 (Oxford, 1987); P. Biller, 'Views of Jews from Paris Around 1300: Christian or 'Scientific'?' in: Christianity and Judaism, 187-207; J. Cadden, The Meanings of Sex Difference in the Middle Ages (Cambridge, 1993); N. Siraisi, Medieval and Early Renaissance Medicine. An Introduction to Knowledge and Practice (Chicago, 1992); C.T. Wood, 'The Doctors' Dilemma: Sin, Salvation and the Menstrual Cycle in Medieval Thought', Speculum 56 (1981), 710-27; D. Jacquart and C. Thomasset, Sexualité et savoir médical au moyen âge (Paris, 1985).
21. J. Cohen, The Friars and the Jews. The evolution of medieval anti-Judaism (Ithaca, 1982); A. Sapir Abulafia, Christians and Jews in the Twelfth-Century Renaissance (London, 1995); R. I. Moore, 'Anti-semitism and the birth of Europe', in: Christianity and Judaism, ed. D. Wood ( = Studies in Church History, vol. 29(1992)), 33-57; R.I. Moore, The Formation of a Persecuting Society. Power and Deviance in Western Europe, 950-1250 (Oxford, 1987); P. Biller, 'Views of Jews from Paris Around 1300: Christian or 'Scientific'?' in: Christianity and Judaism, 187-207; J. Cadden, The Meanings of Sex Difference in the Middle Ages (Cambridge, 1993); N. Siraisi, Medieval and Early Renaissance Medicine. An Introduction to Knowledge and Practice (Chicago, 1992); C.T. Wood, 'The Doctors' Dilemma: Sin, Salvation and the Menstrual Cycle in Medieval Thought', Speculum 56 (1981), 710-27; D. Jacquart and C. Thomasset, Sexualité et savoir médical au moyen âge (Paris, 1985).
22. J. Cohen, The Friars and the Jews. The evolution of medieval anti-Judaism (Ithaca, 1982); A. Sapir Abulafia, Christians and Jews in the Twelfth-Century Renaissance (London, 1995); R. I. Moore, 'Anti-semitism and the birth of Europe', in: Christianity and Judaism, ed. D. Wood ( = Studies in Church History, vol. 29(1992)), 33-57; R.I. Moore, The Formation of a Persecuting Society. Power and Deviance in Western Europe, 950-1250 (Oxford, 1987); P. Biller, 'Views of Jews from Paris Around 1300: Christian or 'Scientific'?' in: Christianity and Judaism, 187-207; J. Cadden, The Meanings of Sex Difference in the Middle Ages (Cambridge, 1993); N. Siraisi, Medieval and Early Renaissance Medicine. An Introduction to Knowledge and Practice (Chicago, 1992); C.T. Wood, 'The Doctors' Dilemma: Sin, Salvation and the Menstrual Cycle in Medieval Thought', Speculum 56 (1981), 710-27; D. Jacquart and C. Thomasset, Sexualité et savoir médical au moyen âge (Paris, 1985).
23. J. Cohen, The Friars and the Jews. The evolution of medieval anti-Judaism (Ithaca, 1982); A. Sapir Abulafia, Christians and Jews in the Twelfth-Century Renaissance (London, 1995); R. I. Moore, 'Anti-semitism and the birth of Europe', in: Christianity and Judaism, ed. D. Wood ( = Studies in Church History, vol. 29(1992)), 33-57; R.I. Moore, The Formation of a Persecuting Society. Power and Deviance in Western Europe, 950-1250 (Oxford, 1987); P. Biller, 'Views of Jews from Paris Around 1300: Christian or 'Scientific'?' in: Christianity and Judaism, 187-207; J. Cadden, The Meanings of Sex Difference in the Middle Ages (Cambridge, 1993); N. Siraisi, Medieval and Early Renaissance Medicine. An Introduction to Knowledge and Practice (Chicago, 1992); C.T. Wood, 'The Doctors' Dilemma: Sin, Salvation and the Menstrual Cycle in Medieval Thought', Speculum 56 (1981), 710-27; D. Jacquart and C. Thomasset, Sexualité et savoir médical au moyen âge (Paris, 1985).
24. J. Cohen, The Friars and the Jews. The evolution of medieval anti-Judaism (Ithaca, 1982); A. Sapir Abulafia, Christians and Jews in the Twelfth-Century Renaissance (London, 1995); R. I. Moore, 'Anti-semitism and the birth of Europe', in: Christianity and Judaism, ed. D. Wood ( = Studies in Church History, vol. 29(1992)), 33-57; R.I. Moore, The Formation of a Persecuting Society. Power and Deviance in Western Europe, 950-1250 (Oxford, 1987); P. Biller, 'Views of Jews from Paris Around 1300: Christian or 'Scientific'?' in: Christianity and Judaism, 187-207; J. Cadden, The Meanings of Sex Difference in the Middle Ages (Cambridge, 1993); N. Siraisi, Medieval and Early Renaissance Medicine. An Introduction to Knowledge and Practice (Chicago, 1992); C.T. Wood, 'The Doctors' Dilemma: Sin, Salvation and the Menstrual Cycle in Medieval Thought', Speculum 56 (1981), 710-27; D. Jacquart and C. Thomasset, Sexualité et savoir médical au moyen âge (Paris, 1985).
25. J. Cohen, The Friars and the Jews. The evolution of medieval anti-Judaism (Ithaca, 1982); A. Sapir Abulafia, Christians and Jews in the Twelfth-Century Renaissance (London, 1995); R. I. Moore, 'Anti-semitism and the birth of Europe', in: Christianity and Judaism, ed. D. Wood ( = Studies in Church History, vol. 29(1992)), 33-57; R.I. Moore, The Formation of a Persecuting Society. Power and Deviance in Western Europe, 950-1250 (Oxford, 1987); P. Biller, 'Views of Jews from Paris Around 1300: Christian or 'Scientific'?' in: Christianity and Judaism, 187-207; J. Cadden, The Meanings of Sex Difference in the Middle Ages (Cambridge, 1993); N. Siraisi, Medieval and Early Renaissance Medicine. An Introduction to Knowledge and Practice (Chicago, 1992); C.T. Wood, 'The Doctors' Dilemma: Sin, Salvation and the Menstrual Cycle in Medieval Thought', Speculum 56 (1981), 710-27; D. Jacquart and C. Thomasset, Sexualité et savoir médical au moyen âge (Paris, 1985).
26. J. Cohen, The Friars and the Jews. The evolution of medieval anti-Judaism (Ithaca, 1982); A. Sapir Abulafia, Christians and Jews in the Twelfth-Century Renaissance (London, 1995); R. I. Moore, 'Anti-semitism and the birth of Europe', in: Christianity and Judaism, ed. D. Wood ( = Studies in Church History, vol. 29(1992)), 33-57; R.I. Moore, The Formation of a Persecuting Society. Power and Deviance in Western Europe, 950-1250 (Oxford, 1987); P. Biller, 'Views of Jews from Paris Around 1300: Christian or 'Scientific'?' in: Christianity and Judaism, 187-207; J. Cadden, The Meanings of Sex Difference in the Middle Ages (Cambridge, 1993); N. Siraisi, Medieval and Early Renaissance Medicine. An Introduction to Knowledge and Practice (Chicago, 1992); C.T. Wood, 'The Doctors' Dilemma: Sin, Salvation and the Menstrual Cycle in Medieval Thought', Speculum 56 (1981), 710-27; D. Jacquart and C. Thomasset, Sexualité et savoir médical au moyen âge (Paris, 1985).
27. J. Cohen, The Friars and the Jews. The evolution of medieval anti-Judaism (Ithaca, 1982); A. Sapir Abulafia, Christians and Jews in the Twelfth-Century Renaissance (London, 1995); R. I. Moore, 'Anti-semitism and the birth of Europe', in: Christianity and Judaism, ed. D. Wood ( = Studies in Church History, vol. 29(1992)), 33-57; R.I. Moore, The Formation of a Persecuting Society. Power and Deviance in Western Europe, 950-1250 (Oxford, 1987); P. Biller, 'Views of Jews from Paris Around 1300: Christian or 'Scientific'?' in: Christianity and Judaism, 187-207; J. Cadden, The Meanings of Sex Difference in the Middle Ages (Cambridge, 1993); N. Siraisi, Medieval and Early Renaissance Medicine. An Introduction to Knowledge and Practice (Chicago, 1992); C.T. Wood, 'The Doctors' Dilemma: Sin, Salvation and the Menstrual Cycle in Medieval Thought', Speculum 56 (1981), 710-27; D. Jacquart and C. Thomasset, Sexualité et savoir médical au moyen âge (Paris, 1985).
28. J. Cohen, The Friars and the Jews. The evolution of medieval anti-Judaism (Ithaca, 1982); A. Sapir Abulafia, Christians and Jews in the Twelfth-Century Renaissance (London, 1995); R. I. Moore, 'Anti-semitism and the birth of Europe', in: Christianity and Judaism, ed. D. Wood ( = Studies in Church History, vol. 29(1992)), 33-57; R.I. Moore, The Formation of a Persecuting Society. Power and Deviance in Western Europe, 950-1250 (Oxford, 1987); P. Biller, 'Views of Jews from Paris Around 1300: Christian or 'Scientific'?' in: Christianity and Judaism, 187-207; J. Cadden, The Meanings of Sex Difference in the Middle Ages (Cambridge, 1993); N. Siraisi, Medieval and Early Renaissance Medicine. An Introduction to Knowledge and Practice (Chicago, 1992); C.T. Wood, 'The Doctors' Dilemma: Sin, Salvation and the Menstrual Cycle in Medieval Thought', Speculum 56 (1981), 710-27; D. Jacquart and C. Thomasset, Sexualité et savoir médical au moyen âge (Paris, 1985).
29. I am grateful to Monica Green for this formulation.
30. ...nec tamen exire ei per os liceret, foeda relinquens vestigia fluxu ventris egestus est. Sulpicius Severus, Vita Sancti Martini, in Libri qui supersunt, ed. C. Halm (Vienna, 1866) ( = Corpus Scriptorum Ecclesiasticorum Latinorum, vol. 1), 127. The text here is identical to that in Sulpice Sévère, Vie de Martin, ed. J. Fontaine (Paris, 1967) ( = Sources Chrétiennes vol. 133, and Série des Textes Monastiques D'Occident vol. 22), 290.
31. ...nec tamen exire ei per os liceret, foeda relinquens vestigia fluxu ventris egestus est. Sulpicius Severus, Vita Sancti Martini, in Libri qui supersunt, ed. C. Halm (Vienna, 1866) ( = Corpus Scriptorum Ecclesiasticorum Latinorum, vol. 1), 127. The text here is identical to that in Sulpice Sévère, Vie de Martin, ed. J. Fontaine (Paris, 1967) ( = Sources Chrétiennes vol. 133, and Série des Textes Monastiques D'Occident vol. 22), 290.
32. For an extended discussion of the theme in Arator, see P.-A. DeProost, 'La mort de Judas dans l'Historia apostolica d'Arator (I, 83-102)', Revue des Études Augustiniennes, 35 (1989). 135-50.
33. ...Arius ad ecclesiam pergens episcoporum et populorum frequentia constipatus, humanae necessitatis causa ad publicum locum declinat. ubi cum sederet, intestina eius atque omnia viscera in secessus cuniculum defluxere; ita tali in loco dignam mortem blasfemiae et foetidae mentis exsolvit. Rufinus, Historiae Ecclesiasticae, in: Eusebius Werke, ed. E. Schwartz and T. Mommsen. (Leipzig, 1908) ( = Die Griechischen Christlichen Schriftsteller der ersten drei Jahrhunderte... Eusebius; Reihenfolge des Erscheinens 9.2), vol. 2, part 2, 979.
34. Thesaurus Linguae Latinae (Leipzig, 1900 -), sub verbo constipatio.
35. Thesaurus Linguae Latinae, sub verbo exsolvo.
36. Sedulius, Carmen Paschale, in: Opera Omnia. ed. I. Huerner (Vienna, 1885) ( = Corpus Scriptorum Ecclesiasticorum Latinorum, vol. 10), 38.
37. Arator, De Actibus Apostolorum, ed. A. P. McKinlay (Vienna, 1951) ( = Corpus Scriptorum Ecclesiasticorum Latinorum, vol. 72), 38-9.
38. Arator's On the Acts of the Apostles (De Actibus Apostolorum) ed. and trails. R. J. Schrader, J. L. Roberts III and co-trans. J. F. Makowski (Atlanta, 1987) ( = American Academy of Religion Classics in Religious Studies, number 6), 38.
39. Ingressus autem in secessum suum, dum ventrem purgare nititur, spiritum exalavit. Expectat enim eum puer a foris cum cereo dominum egressurum. Iamque advenerat lux, et satteles eius, id est alius presbiter, mittit nuntium, dicens: 'Veni, ne tarderis...' Sed cum responsa dare differret exanimis, elevato puer velo ostii repperit dominum super sellula secessi defunctum. Unde indubilatum est, non minons criminis hune reum esse quam Arrium illum, cui similiter in secessum fuerunt interna deposita per partis inferions egestum. Gregory of Tours, Libri Historiarum X, ed. B. Krusch and W. Levison (Hannover, 1951) ( = Monumenta Germaniae Historica Scriptores Rerum Merovingicarum, vol. 1. part I), 68.
40. For example, the suspensio Jude is described in a reference to the now lost 'York Play of the Saucemakers' (i.e. sausage makers) in a memorandum book printed in Publications of the Surtees Society, vol. 120 (1911), 155. am indebted to Ruth Nissé for this reference. The scene is also represented in the middle English poem Cursor Mundi (c. 1300): '[Judas] heng him self rizeh cyrillic signtpo / He brast in two his bowles alle: / Fellen adoun him fro / pe sory soule pat wey he sent: / Wip welylyng al in wo / Out at his wombe pe soule brast: / At moup had hit no way / For he cust cristis moup: / As zeh cyrillic signte herde me say / Whenne he coom as traitour fals: / His lord to bitray...' Cursor Mundi, A Norrhumbrian Poem of the XIVth Century, ed. R. Morris (London, 1876) ( - Early English Text Society, Original Series 62) vol. 3, 943, cf. 1083. A German version of the fifteenth-century 'Passion' of Jean Michel specifies that the actor playing Judas should be equipped with animal entrails which spill out when the Devil opens his robe to carry away his soul. C. Fabre-Vassas, La bête singulière. Les juifs, les chrétiens et le cochon (Paris, 1994), 128, citing G. Cohen, Histoire de la mise en scène dans le théâtre religieux français du Moyen Âge (Paris, 1951), 146.
41. For example, the suspensio Jude is described in a reference to the now lost 'York Play of the Saucemakers' (i.e. sausage makers) in a memorandum book printed in Publications of the Surtees Society, vol. 120 (1911), 155. am indebted to Ruth Nissé for this reference. The scene is also represented in the middle English poem Cursor Mundi (c. 1300): '[Judas] heng him self rizeh cyrillic signtpo / He brast in two his bowles alle: / Fellen adoun him fro / pe sory soule pat wey he sent: / Wip welylyng al in wo / Out at his wombe pe soule brast: / At moup had hit no way / For he cust cristis moup: / As zeh cyrillic signte herde me say / Whenne he coom as traitour fals: / His lord to bitray...' Cursor Mundi, A Norrhumbrian Poem of the XIVth Century, ed. R. Morris (London, 1876) ( - Early English Text Society, Original Series 62) vol. 3, 943, cf. 1083. A German version of the fifteenth-century 'Passion' of Jean Michel specifies that the actor playing Judas should be equipped with animal entrails which spill out when the Devil opens his robe to carry away his soul. C. Fabre-Vassas, La bête singulière. Les juifs, les chrétiens et le cochon (Paris, 1994), 128, citing G. Cohen, Histoire de la mise en scène dans le théâtre religieux français du Moyen Âge (Paris, 1951), 146.
42. For example, the suspensio Jude is described in a reference to the now lost 'York Play of the Saucemakers' (i.e. sausage makers) in a memorandum book printed in Publications of the Surtees Society, vol. 120 (1911), 155. am indebted to Ruth Nissé for this reference. The scene is also represented in the middle English poem Cursor Mundi (c. 1300): '[Judas] heng him self rizeh cyrillic signtpo / He brast in two his bowles alle: / Fellen adoun him fro / pe sory soule pat wey he sent: / Wip welylyng al in wo / Out at his wombe pe soule brast: / At moup had hit no way / For he cust cristis moup: / As zeh cyrillic signte herde me say / Whenne he coom as traitour fals: / His lord to bitray...' Cursor Mundi, A Norrhumbrian Poem of the XIVth Century, ed. R. Morris (London, 1876) ( - Early English Text Society, Original Series 62) vol. 3, 943, cf. 1083. A German version of the fifteenth-century 'Passion' of Jean Michel specifies that the actor playing Judas should be equipped with animal entrails which spill out when the Devil opens his robe to carry away his soul. C. Fabre-Vassas, La bête singulière. Les juifs, les chrétiens et le cochon (Paris, 1994), 128, citing G. Cohen, Histoire de la mise en scène dans le théâtre religieux français du Moyen Âge (Paris, 1951), 146.
43. For example, the suspensio Jude is described in a reference to the now lost 'York Play of the Saucemakers' (i.e. sausage makers) in a memorandum book printed in Publications of the Surtees Society, vol. 120 (1911), 155. am indebted to Ruth Nissé for this reference. The scene is also represented in the middle English poem Cursor Mundi (c. 1300): '[Judas] heng him self rizeh cyrillic signtpo / He brast in two his bowles alle: / Fellen adoun him fro / pe sory soule pat wey he sent: / Wip welylyng al in wo / Out at his wombe pe soule brast: / At moup had hit no way / For he cust cristis moup: / As zeh cyrillic signte herde me say / Whenne he coom as traitour fals: / His lord to bitray...' Cursor Mundi, A Norrhumbrian Poem of the XIVth Century, ed. R. Morris (London, 1876) ( - Early English Text Society, Original Series 62) vol. 3, 943, cf. 1083. A German version of the fifteenth-century 'Passion' of Jean Michel specifies that the actor playing Judas should be equipped with animal entrails which spill out when the Devil opens his robe to carry away his soul. C. Fabre-Vassas, La bête singulière. Les juifs, les chrétiens et le cochon (Paris, 1994), 128, citing G. Cohen, Histoire de la mise en scène dans le théâtre religieux français du Moyen Âge (Paris, 1951), 146.
44. Like much of Rabanus's work, his commentary un Acts has never been edited. I am relying here on the only manuscript available to me, a fourteenth-century English one: Cambridge, University Library, Ee.3.55, Commentarium actuum apostolorum, fol. 200v-201r.
45. Biblia Sacra cum Glossa Ordinaria et Expositionibus (Lyon, 1545) vol. 6, 165v. This return to an earlier, more scatological reading is typical of the redactional politics of the Gloss.
46. Orderic Vitalis, Ecclesiastical History of Orderic Vitalis, ed. and trans. M. Chibnall (Oxford, 1973), vol. 4, 106-7.
47. See R.W. Hanning, The Vision of History in Early Britain. From Gildas to Geoffrey of Monmouth (New York, 1966), 132-6, for a discussion of this theme. Hanning discusses similar cases that appear in the writings of Henry of Huntingdon (d. c.1154), who wrote about the death of Henry I in 1135, and Geoffrey of Monmouth (d. c.1125), who wrote about the death of William Rufus in 1100.
48. Thomas of Monmouth. The Life and Miracles of St William of Norwich, ed. and trans. A. Jessopp and M. Rhodes James (Cambridge, 1896), 111-2. The translation here is essentially that of Jessopp and James. Here as in many other places they bowdlerized the translation. Where I have amended it I give their version, together with the Latin, in square brackets.
49. Porro perfidus ille tantorum auctor malorum Arius non evasit etiam in terris impunitus. Ambulans enim in foro Constantinopolitano et ventre rugiente commotus, ad secessum properans, non solum egestiones per inferius orificium turpiter emisit, verum etiam intestina cuncta per os superius, digna pro meritis passione percussus, effudit, vitam priusquam perfidiam terminando. Notanda est igitur justissima Dei vindicta, quod eodem ore polluto, quo contra Christi fidem libros sacrilegos et doctrinam perniciosam evomuit, intestina cuncta plectibiliter et damnabiliter effudit, sicut et Judas Christi proditor laqueo proprio suspensus crepuit medius et effusa sunt omnia viscera ejus. In hoc autem quod non per os sed per ventris crepitum effusa sunt, parcitum est ori quo Dominum, quanquam intentione prava, paulo ante fuerat osculatus. Gerald of Wales, De principis instructions liber, ed. G.F. Warner (London, 1891) ( = Rolls Series num. 30, Giraldus Cambrensis, vol. 8), 68.
50. Arii haec fuisse perfidia legitur, ut Christum creaturam fateretur. Ideo effusa sunt Arii viscera atque crepuit medius, prostratus in faciem, ea quibus Christum negaverat foeda ora pollutus. Peter Lombard, Sententiae in IV Libris Distinctae, third edition in three volumes (Grottaferrata, 1971 and 1981) ( = Spicilegium Bonaventurianum, nums. 4 and 5) vol.3, 78 (III.XI.II (33)). Lombard is citing Ambrose, de Fide ed. O. Faller (Vienna, 1962) ( = Corpus Scriptorum Ecclesiasticorum Latinorum, vol. 78), 17.
51. Arii haec fuisse perfidia legitur, ut Christum creaturam fateretur. Ideo effusa sunt Arii viscera atque crepuit medius, prostratus in faciem, ea quibus Christum negaverat foeda ora pollutus. Peter Lombard, Sententiae in IV Libris Distinctae, third edition in three volumes (Grottaferrata, 1971 and 1981) ( = Spicilegium Bonaventurianum, nums. 4 and 5) vol.3, 78 (III.XI.II (33)). Lombard is citing Ambrose, de Fide ed. O. Faller (Vienna, 1962) ( = Corpus Scriptorum Ecclesiasticorum Latinorum, vol. 78), 17.
52. A. Gransden, Historical Writing in England c. 550-c.1307 (London, 1974), 242-5.
53. Cited by P. Biller, 'Views of Jews', 198, note 35, citing Bernard of Gordon Lilium medicinae (between A.D. 1303 and 1305).
54. Cited by P. Biller, 'Views of Jews', 198, note 35, citing Bernard of Gordon Lilium medicinae (between A.D. 1303 and 1305).
55. Et percussit inimicos suos in posteriora... Ita legitur (1 Reg 5) quod ebullierunt mures de terra, et percussit Dominus azotum in secretion parte natium; et mures corrodebant prominentes extales eorum. Opprobrium sempiternum fuit, quia vilissima fuit huiusmodi infirmitas. Et dicunt quidam quod hoc opprobrium sustinent Judaei, quia in vindictam Dominicae Passionis patiuntur fluxum sanguinis, et ideo sunt ita pallidi. Hugonis de Sancto Charo Opera Omnia, 8 vols (Venice, 1754), vol. 2, 207v.
56. The classic exposition of the use of parataxis in biblical narrative is in E. Auerbach, 'Odysseus's Scar', in: Mimesis. The Representation of Reality in Western Literature (Princeton, 1953), 3-23. Analyzing the story of the sacrifice of Isaac (Gen 22), Auerbach shows that by omitting all but the must essential syntactic links the narrator emphasized the hermetic inner lives of Abraham and Isaac in a tale 'fraught with background' (12). He identifies this as a quintessentially Jewish form of narration, in contrast to the uniform externalization of motives characteristic of what he terms 'Homer's realism' (23).
57. Juvencus, Evangeliorum Libri Quattuor, ed. J. Huemer (Vienna, 1891) ( = Corpus Scriptorum Ecclesiasticorum Latinorum, vol. 24), 138. For a detailed discussion of Juvencus's anti-Judaism, see J.-M. Poinsotte, Juvencus et Israël: La représentation des Juifs dans le premier poëm latin chrêtien (Paris, 1979), especially 129-84.
58. Juvencus, Evangeliorum Libri Quattuor, ed. J. Huemer (Vienna, 1891) ( = Corpus Scriptorum Ecclesiasticorum Latinorum, vol. 24), 138. For a detailed discussion of Juvencus's anti-Judaism, see J.-M. Poinsotte, Juvencus et Israël: La représentation des Juifs dans le premier poëm latin chrêtien (Paris, 1979), especially 129-84.
59. Absolom is said to hang between heaven and earth. This phrase later became part of the standard repertoire of descriptions of the Jews, endlessly allegorized. Rupert of Deutz extended this allegory to an explanation of the political situation of contemporary Jews. Patrologia Latina (Paris, 1854), vol. 168, 1568.
60. In dextra parte portae est olivetum; ibi est ficulnea, in qua Iudas se suspendit. Ed. P. Geyer, Itera Hierosolymitana Saeculi III-VIII ( = Corpus Scriptorum Ecclesiasticorum Latinorum, vol. 39), 170.
61. Adamnan of Iona, De Locis Sanctis, ed. L. Bieler (1965), Corpus Christianorum Series Latina vol. 175 p. 197. Translation from Adamnan's De Locis Sanctis, ed. and trans. D. Meehan (Dublin, 1958) ( = Scriptores Latini Hiberniae, 3), 61.
62. Adamnan of Iona, De Locis Sanctis, ed. L. Bieler (1965), Corpus Christianorum Series Latina vol. 175 p. 197. Translation from Adamnan's De Locis Sanctis, ed. and trans. D. Meehan (Dublin, 1958) ( = Scriptores Latini Hiberniae, 3), 61.
63. ...de acheldemach et loco, quo suspensus est Iudas Portam Dauid egredientibus pons occurrit in austrum per uallem directus, ad cuius medietatem ab occasu Iudas se suspendisse narratur. Nam et ficus magna ibi ac uetustissima stat, iuxta quod luuencus ait: 'Informem rapuit ficus de uertice mortem.' Bede, Libellus de locis sanctis, ed. I. Fraipont (Turnhout, 1965) ( = Corpus Christianorum Series Latina, vol. 175), 259.
64. London, British Library, Cotton Titus D 27 (Irish, xi), f 76v.
65. Bernard, Sermones Super Cantica Canticorum (Rome, 1957) vol. 1. 142-8. I owe this reference to Lisa Lampert.
66. Arnold of Villanova explains that some haemorrhoids sweat like figs, 'quia resudant humiditate sanguinolenta, ideo quidam ficos nominaverunt'. Regimen sanitatis ad regem Aragonum, ed. L. García-Ballester and M.R. McVaugh (Barcelona, 1996) ( = Arnoldi de Villanova Opera Medica Omnia, X.1), 468.
67. Text and translation from Martial, Epigrams, ed. D.R. Shackleton Bailey (Cambridge, Massachusetts, 1993). vol. 2 ( = Loeb Classical Library) 7.71. I have regularized the punctuation in the translation.
68. Babylonian Talmud, Shabbat, 81a.
69. Henri De Lubac, Exégèse Médiévale, les quatre sens de l'Écriture, 4 vols (Paris, 1959-64); G. R. Evans, The Language and Logic of the Bible (Cambridge, 1984), 105-22.
70. Henri De Lubac, Exégèse Médiévale, les quatre sens de l'Écriture, 4 vols (Paris, 1959-64); G. R. Evans, The Language and Logic of the Bible (Cambridge, 1984), 105-22.
71. The case of the Sheriff is strikingly parallel to accounts of stigmata that appear on the bodies of Christ-like saints.
72. Rupert of Deutz, De Sancta Trinitate et Operibus Eius, ed. R. Haacke (Turnholt, 1971-2) ( = Corpus Christianorum Continuatio Mediaevalis, vols 21-4), 1415. Cf. Patrologia Latina, vol. 168, 1567-9, where Rupert equates Judas and all Jews, with specific reference to the appropriateness of his punishment.
73. Rupert of Deutz, De Sancta Trinitate et Operibus Eius, ed. R. Haacke (Turnholt, 1971-2) ( = Corpus Christianorum Continuatio Mediaevalis, vols 21-4), 1415. Cf. Patrologia Latina, vol. 168, 1567-9, where Rupert equates Judas and all Jews, with specific reference to the appropriateness of his punishment.
74. Biller, 'Views of Jews', 192; also discussed in G. Dahan, Les intellectuels chrétiens et les juifs au moyen âge (Paris, 1990), 528-30.
75. Biller, 'Views of Jews', 192; also discussed in G. Dahan, Les intellectuels chrétiens et les juifs au moyen âge (Paris, 1990), 528-30.
76. Biller, 'Views of Jews', 187, citing Caesarius of Heisterbach, Dialogus Miraculorum, ed. J. Strange (Cologne, Bonn, and Brussels, 1851), vol. 1, 92.
77. Biller, 'Views of Jews', 187, citing Caesarius of Heisterbach, Dialogus Miraculorum, ed. J. Strange (Cologne, Bonn, and Brussels, 1851), vol. 1, 92.
78. Caesarius, vol. 1, 92.
79. The manuscripts appear to be closely related. This text should be re-edited.
80. La scala coeli de Jean Gobi, ed. M.-A. Polo de Beaulieu (Paris, 1991), 296.
81. Constat quidem ex sancto Euangelio, quod Pilato lauante manus, and dicente: Mundus ego sum a sanguine iusti huius Iudaei impiissimi clamauerunt: Sangnis [sic] eius super nos, and super filios nostros. Super quo beatissimus Augustinus in sermone quodam, qui incipit: In cruce, innuere videtur, [marginal editorial note: Nullus adhuc extat in operibus Augu. Sermo hoc initio.] quod ex maledictione parentum currat adhuc in filios vena facinoris, per maculam sanguinis: Vt per hanc importune fluidam proles impia inexpiabiliter crucietur, quousque se ream sanguinis Christi recognoscat poenitens, & sanetur. Thomas of Cantimpré, Miraculorum et exemplorum memorabilium sui temporis libri duo (Douai, 1605), 305. The mystery announced in the editorial note has recently been solved. Christoph Cluse of the University of Trier has discovered Thomas's prooftext in a pseudo-Augustinian sermon. For a full discussion see his dissertation, Studien zur Geschichte der Juden in den mittelalterlichen Niederlanden (Ph.D. diss., Universität Trier, 1997), chapter IV.3. forthcoming in the series Forschungen zur Geschichte der Juden (Hannover, 1998).
82. Constat quidem ex sancto Euangelio, quod Pilato lauante manus, and dicente: Mundus ego sum a sanguine iusti huius Iudaei impiissimi clamauerunt: Sangnis [sic] eius super nos, and super filios nostros. Super quo beatissimus Augustinus in sermone quodam, qui incipit: In cruce, innuere videtur, [marginal editorial note: Nullus adhuc extat in operibus Augu. Sermo hoc initio.] quod ex maledictione parentum currat adhuc in filios vena facinoris, per maculam sanguinis: Vt per hanc importune fluidam proles impia inexpiabiliter crucietur, quousque se ream sanguinis Christi recognoscat poenitens, & sanetur. Thomas of Cantimpré, Miraculorum et exemplorum memorabilium sui temporis libri duo (Douai, 1605), 305. The mystery announced in the editorial note has recently been solved. Christoph Cluse of the University of Trier has discovered Thomas's prooftext in a pseudo-Augustinian sermon. For a full discussion see his dissertation, Studien zur Geschichte der Juden in den mittelalterlichen Niederlanden (Ph.D. diss., Universität Trier, 1997), chapter IV.3. forthcoming in the series Forschungen zur Geschichte der Juden (Hannover, 1998).
83. Constat quidem ex sancto Euangelio, quod Pilato lauante manus, and dicente: Mundus ego sum a sanguine iusti huius Iudaei impiissimi clamauerunt: Sangnis [sic] eius super nos, and super filios nostros. Super quo beatissimus Augustinus in sermone quodam, qui incipit: In cruce, innuere videtur, [marginal editorial note: Nullus adhuc extat in operibus Augu. Sermo hoc initio.] quod ex maledictione parentum currat adhuc in filios vena facinoris, per maculam sanguinis: Vt per hanc importune fluidam proles impia inexpiabiliter crucietur, quousque se ream sanguinis Christi recognoscat poenitens, & sanetur. Thomas of Cantimpré, Miraculorum et exemplorum memorabilium sui temporis libri duo (Douai, 1605), 305. The mystery announced in the editorial note has recently been solved. Christoph Cluse of the University of Trier has discovered Thomas's prooftext in a pseudo-Augustinian sermon. For a full discussion see his dissertation, Studien zur Geschichte der Juden in den mittelalterlichen Niederlanden (Ph.D. diss., Universität Trier, 1997), chapter IV.3. forthcoming in the series Forschungen zur Geschichte der Juden (Hannover, 1998).
84. Haemorrhoidales venae sunt quinque iuxta caput recti intestini infixe: et quidam homines habent illas venulas extra pendentes, et quidam tantum tres, quidam tantum unam, alias habent intus: per illas venulas plures homines purgantur, quemadmodum mulieres per menstrua, et a diuersis aegritudinibus praeservantur, cum fluunt secundum debitum cursum. Cum vero immoderate fluunt, faciunt hominem in hectica phthisim, hydropisim et in alias plures aegritudines incidere, vnde isti homines, qui habent huiusmodi fluxum, si sciant se prae seruare in prouocando ipsas haemorrhoides, et etiam in stringendo ipsas, cum fuerit oportunum, mirabiliter viuunt sani, et ab aegritudinibus illesi.... Omnis enim fluxus sanguinis, vt ait Gale, est preter naturam preter fluxum sanguinis haemorrhoidum, narium et menstruorum moderatus. Huiusmodi enim moderatus fluxus non est sedandus. Arnold of Villanova, Opera Omnia, cum Nicolai Taurelli Medici et philosophi in quosdam libros annotationibus (Basil, 1585), 1241-3.
85. Quando igitur emorroyde moderate fluunt, non sunt ullo modo restringende, quoniam talis fluxus corpori est salubris et preservat ipsum a pluribus et gravibus morbis; sed inmoderate fluentes, quia nimis corpus debilitant, sunt compescende... Arnold of Villanova, Regimen Santitatis, 465.
86. ...intelligendum quod licet sanguis melancholicus purgetur per menstrua in mulieribus, nihilominus possunt habere emorroydes, vel quia sanguis melancolicus dominatur in nimia quantitate et ita purgatur duplici emunctuorio, vel quando menstrua retinentur propter naturam et tunc natura illud superfluum inpurum ad emorroidas transmittit... Bernard of Gordon, Lilium Medicinae (Naples, 1480) unpaginated, sub verbo de emorroidibus. I am indebted to Peter Jones for this reference.
87. For a discussion of the extensive involvement of the Dominican order in the shaping of Christian thinking about Jews in this period, see J. Cohen, The Friars and the Jews (Ithaca, 1982) and R. Chazan, Daggers of Faith (Berkeley, 1989).
88. For a discussion of the extensive involvement of the Dominican order in the shaping of Christian thinking about Jews in this period, see J. Cohen, The Friars and the Jews (Ithaca, 1982) and R. Chazan, Daggers of Faith (Berkeley, 1989).
89. Audivi a Judeis, quod quidam Judeorum, scilicet qui in passione Cristi clamaverunt coram Pilato: 'sanguis eius super nos et filios nostros', quod omnes Judei, qui de eorum genere processerunt, singulis mensibus sanguine fluunt et dissenteriam sepius paciantur et ea ut frequencius moriuntur. Sanantur autem per sanguinem hominis Cristiani, qui nomine Cristi baptisatus est. Rudolf von Schlettstadt, Historiae Memorabiles, ed. E. Kleinschmidt (Cologne, 1974), 65. I am indebted to Christoph Cluse for this reference.
90. 'Kroll (on Catull. 47.4) was right to define nerpus as 'cuius glans nimia libidine nudata est'', J. N. Adams, The Latin Sexual Vocabulary (Baltimore, 1982), 13.
91. Juvenal and Perseus, ed. and trans G.G. Ramsey (Cambridge, Mass, 1918), 'Satires' XIV: 104.
92. J.H. Gaisser, 'Catullus, Gaius Valerius', in: Catalogus Translationum et Commentariorum. Medieval and Renaissance Latin Translations and Commentaries, ed. V. Brown, P.O. Kristeller, and F.F. Cranz, 7 vols (1960-92), vol. 7, 201; F.-R. Hausmann, 'Martialis, Marcus Valerius', in: Catalogus Translationum, vol. 4, 250; L.D. Reynolds Texts and Transmission: A Survey of Latin Classics third edition (Oxford, 1983), 322. See O. Weijers, 'Lexicography in the Middle Ages', Viator, 20 (1989), 139-53, for a very useful introduction to medieval lexicography.
93. J.H. Gaisser, 'Catullus, Gaius Valerius', in: Catalogus Translationum et Commentariorum. Medieval and Renaissance Latin Translations and Commentaries, ed. V. Brown, P.O. Kristeller, and F.F. Cranz, 7 vols (1960-92), vol. 7, 201; F.-R. Hausmann, 'Martialis, Marcus Valerius', in: Catalogus Translationum, vol. 4, 250; L.D. Reynolds Texts and Transmission: A Survey of Latin Classics third edition (Oxford, 1983), 322. See O. Weijers, 'Lexicography in the Middle Ages', Viator, 20 (1989), 139-53, for a very useful introduction to medieval lexicography.
94. J.H. Gaisser, 'Catullus, Gaius Valerius', in: Catalogus Translationum et Commentariorum. Medieval and Renaissance Latin Translations and Commentaries, ed. V. Brown, P.O. Kristeller, and F.F. Cranz, 7 vols (1960-92), vol. 7, 201; F.-R. Hausmann, 'Martialis, Marcus Valerius', in: Catalogus Translationum, vol. 4, 250; L.D. Reynolds Texts and Transmission: A Survey of Latin Classics third edition (Oxford, 1983), 322. See O. Weijers, 'Lexicography in the Middle Ages', Viator, 20 (1989), 139-53, for a very useful introduction to medieval lexicography.
95. J.H. Gaisser, 'Catullus, Gaius Valerius', in: Catalogus Translationum et Commentariorum. Medieval and Renaissance Latin Translations and Commentaries, ed. V. Brown, P.O. Kristeller, and F.F. Cranz, 7 vols (1960-92), vol. 7, 201; F.-R. Hausmann, 'Martialis, Marcus Valerius', in: Catalogus Translationum, vol. 4, 250; L.D. Reynolds Texts and Transmission: A Survey of Latin Classics third edition (Oxford, 1983), 322. See O. Weijers, 'Lexicography in the Middle Ages', Viator, 20 (1989), 139-53, for a very useful introduction to medieval lexicography.
96. Papias, Vocabulista (Venice, 1496) sub verbo verpus. This is the same text cited in the Henschel/Favre edition of C. DuCange, Glossarium mediae et infimae latinitatis (Paris, 1883-7) quoting Paris, Bibliothèque Nationale MS lat. 761.3, a fourteenth-century copy of Papius's Elementarium. Papias appears not to have known the late antique scholia on Juvenal, which glosses, 'Deducere verpos: Iudaeos (dicit), qui sine pellicula sunt.' P. Wessner, Scholia in luvenalem Vetustiora (Leipzig, 1931), 215.
97. Papias, Vocabulista (Venice, 1496) sub verbo verpus. This is the same text cited in the Henschel/Favre edition of C. DuCange, Glossarium mediae et infimae latinitatis (Paris, 1883-7) quoting Paris, Bibliothèque Nationale MS lat. 761.3, a fourteenth-century copy of Papius's Elementarium. Papias appears not to have known the late antique scholia on Juvenal, which glosses, 'Deducere verpos: Iudaeos (dicit), qui sine pellicula sunt.' P. Wessner, Scholia in luvenalem Vetustiora (Leipzig, 1931), 215.
98. Papias, Vocabulista (Venice, 1496) sub verbo verpus. This is the same text cited in the Henschel/Favre edition of C. DuCange, Glossarium mediae et infimae latinitatis (Paris, 1883-7) quoting Paris, Bibliothèque Nationale MS lat. 761.3, a fourteenth-century copy of Papius's Elementarium. Papias appears not to have known the late antique scholia on Juvenal, which glosses, 'Deducere verpos: Iudaeos (dicit), qui sine pellicula sunt.' P. Wessner, Scholia in luvenalem Vetustiora (Leipzig, 1931), 215.
99. Papias, Vocabulista (Venice, 1496) sub verbo verpus. This is the same text cited in the Henschel/Favre edition of C. DuCange, Glossarium mediae et infimae latinitatis (Paris, 1883-7) quoting Paris, Bibliothèque Nationale MS lat. 761.3, a fourteenth-century copy of Papius's Elementarium. Papias appears not to have known the late antique scholia on Juvenal, which glosses, 'Deducere verpos: Iudaeos (dicit), qui sine pellicula sunt.' P. Wessner, Scholia in luvenalem Vetustiora (Leipzig, 1931), 215.
100. Isidori Hispalensis Episcopi Etymologiarum Sive Originum Libri XX, ed. W.M. Lindsay (Oxford, 1911), 11.71.
101. Isidore, 10.148.
102. Tercius [digitus] medius vel impudicus [dicitur] quod per eum plerumque probri insectacio exprimitur. Idem et verpus a verendo podicem. Percussit enim deus iudeos in posteriora et obprobrium sempiternum dedit illis, nam singulis annis in crucifixione domini emittunt sanguinem per posteriora quem cum medio digito reponendo verrunt eo digito podicem, et inde dictus est verpus quasi verrens podicem. Unde ad huc ille digitus in obprobrium ostenditur uideis... Joannes Balbus, Catholicon (Mainz, 1460), sub verbo digitus.
103. Iudeus...verpus[/-pi] proprie est medius digitus. Et dicitur [verpus] a verro/-ris, quod [idem] est [quod] purgo uel tergo, et podex/-icis; unde verpus quasi verrens podicem. Percussit enim deus iudeos in posteriora, id est obprobrium sempiternum dedit eis; nam singulis annis in crucifixione domini emittunt sangwinem per posteriora, quem remouendo verrunt per podicem eo digito. Et inde ille digitus dictus est verpus quasi verrens podicem. Vnde adhuc ille digitus in obprobrium ostenditur iudeis; quem si alicui iudeo ostenderis, numquam postea te diligit. Et hinc est, quod verpus quandoque ponitur pro iudeo. Vocabularius optimus, ed. Ernst Bremer (Tübingen 1990) ( = Texte und Textgeschichte Würzburger Forschungen, 28 & 29), vol. 2, 438. I am indebted to Christoph Cluse for this reference.
104. Shulkhan 'Arukh, Orech Chaiim, ch. 312, is a convenient summary of the Talmudic and medieval discussions.
105. Galen, On the Usefulness of the Parts of the Body, trans, and ed. M.T. May (Ithaca. 1968), vol. 1, 238.
106. Galen, vol. 2, 668.
107. Galen, vol. 1, 241.
108. A. Sapir Abulafia, Christians and Jews in the Twelfth-Century Renaissance (New York, 1995), 116 and passim. For a discussion of images of digestion in twelfth- and thirteenth-century political theology, see P. Buc, L'Ambiguïté du livre (Paris, 1994) ( = Théologie Historique, 95).
109. A. Sapir Abulafia, Christians and Jews in the Twelfth-Century Renaissance (New York, 1995), 116 and passim. For a discussion of images of digestion in twelfth- and thirteenth-century political theology, see P. Buc, L'Ambiguïté du livre (Paris, 1994) ( = Théologie Historique, 95).
110. Acta Sanctorum, April vol. 2, (1675), 507. The other reasons listed are 1) for use in love potions, 2) for curing the wound of circumcision; 3) for use in anti-Christian rituals. Much of this is reviewed in H.L. Strack, The Jew and Human Sacrifice (London, 1909), 201-3.
111. Acta Sanctorum, April vol. 2, (1675), 507. The other reasons listed are 1) for use in love potions, 2) for curing the wound of circumcision; 3) for use in anti-Christian rituals. Much of this is reviewed in H.L. Strack, The Jew and Human Sacrifice (London, 1909), 201-3.
112. Daniel Chwolson located Henschen's source in the contemporary Decades of Antonio Bonfinius, D. Chwolson. Die Blutanklage und sonstige mittelalterliche Beschuldigungen der Juden (Frankfurt, 1901), 207. owe this reference to the generosity of Wolfgang Treue. Henschen's account is true to the text of the modern critical edition of Bonfinius: Antonius de Bonfinis, Rerum Ungaricarum Decades, ed. I. Fogel, B. Ivanyi, and L. Juhasz, 4 vols. (Leipzig and Budapest, 1936-41) ( = Bibliotheca Scriptorum Medii Recentisque Aevorum, Saeculum XV, Bonfinis), vol. 4, 254.
113. Daniel Chwolson located Henschen's source in the contemporary Decades of Antonio Bonfinius, D. Chwolson. Die Blutanklage und sonstige mittelalterliche Beschuldigungen der Juden (Frankfurt, 1901), 207. owe this reference to the generosity of Wolfgang Treue. Henschen's account is true to the text of the modern critical edition of Bonfinius: Antonius de Bonfinis, Rerum Ungaricarum Decades, ed. I. Fogel, B. Ivanyi, and L. Juhasz, 4 vols. (Leipzig and Budapest, 1936-41) ( = Bibliotheca Scriptorum Medii Recentisque Aevorum, Saeculum XV, Bonfinis), vol. 4, 254.
114. Gilman. Jewish Self-Hitred, 75.
115. A. Kranz, Wandalia de Wandalorum vera origine, variis gentibus, crebris e patria migrationibus, regnix item, quorum vel autores vel eversores fuerunt (Hanover, 1619), 235. This reference was kindly supplied by Christoph Cluse from the unpublished master's thesis of W. Treue, Ritualmord und Hostienschändung. Untersuchungen zur Judenfeindschaft in Deutschland im Mittelalter und in der frühen Neuzeit (Berlin: Freie Universität Berlin, 1989), 122.
116. A. Kranz, Wandalia de Wandalorum vera origine, variis gentibus, crebris e patria migrationibus, regnix item, quorum vel autores vel eversores fuerunt (Hanover, 1619), 235. This reference was kindly supplied by Christoph Cluse from the unpublished master's thesis of W. Treue, Ritualmord und Hostienschändung. Untersuchungen zur Judenfeindschaft in Deutschland im Mittelalter und in der frühen Neuzeit (Berlin: Freie Universität Berlin, 1989), 122.
117. For a convenient recent discussion see: R.H. Bloch, Medieval Misogyny and the Invention of Western Romantic Love (Chicago, 1991). A classic source for contemporary discussions is H.R. Lemay, Women's Secretes. A Translation of Pseudo-Albertus Magnus's de Secretis Mulierum with Commentaries (Albany, 1992). Lemay's excellent translation is sometimes cited as proof of the sweeping claim that in the Middle Ages Christians believed that Jewish men menstruated. The translation of Pscudo-Albertus Magnus is supplemented by two later commentaries on his text. In one of these, which Lemay calls 'B'. there are two references to a Jewish flux. 'Note that according to some, menses [menstruum] is understood in three ways. The first way is natural menses, such as the menstrual periods of women [menstruum naturale sicut menstruum mulierum]. The second is supernatural, as the Jews experience [supernaturale sicut in iudeis]. The third is against nature, for example certain Christians of melancholy disposition bleed through the anus and not through the penis [contra naturam sicut in quibusdam christianis melancolieis per annum (sic) et non per virgam]' (71). Later, in a discussion of the haemorrhoids that melancholic men suffer, commentator 'B' adds: 'This is found in Jews more than in others, for their natures are more melancholic, [ille idem fluxus reperitur in iudeis ad naturam magisque in aliis quia plurimum melanconicam (sic) declinat] although it is said that they have this flow because of a miracle of God, and there is no doubt that this is true' (74). Latin extracts from de Secretis Mulierum (Rome, 1499), unpaginated. Lemay does not date commentator 'B', but it may provisionally be assigned to the early fourteenth century.
118. For a convenient recent discussion see: R.H. Bloch, Medieval Misogyny and the Invention of Western Romantic Love (Chicago, 1991). A classic source for contemporary discussions is H.R. Lemay, Women's Secretes. A Translation of Pseudo-Albertus Magnus's de Secretis Mulierum with Commentaries (Albany, 1992). Lemay's excellent translation is sometimes cited as proof of the sweeping claim that in the Middle Ages Christians believed that Jewish men menstruated. The translation of Pscudo-Albertus Magnus is supplemented by two later commentaries on his text. In one of these, which Lemay calls 'B'. there are two references to a Jewish flux. 'Note that according to some, menses [menstruum] is understood in three ways. The first way is natural menses, such as the menstrual periods of women [menstruum naturale sicut menstruum mulierum]. The second is supernatural, as the Jews experience [supernaturale sicut in iudeis]. The third is against nature, for example certain Christians of melancholy disposition bleed through the anus and not through the penis [contra naturam sicut in quibusdam christianis melancolieis per annum (sic) et non per virgam]' (71). Later, in a discussion of the haemorrhoids that melancholic men suffer, commentator 'B' adds: 'This is found in Jews more than in others, for their natures are more melancholic, [ille idem fluxus reperitur in iudeis ad naturam magisque in aliis quia plurimum melanconicam (sic) declinat] although it is said that they have this flow because of a miracle of God, and there is no doubt that this is true' (74). Latin extracts from de Secretis Mulierum (Rome, 1499), unpaginated. Lemay does not date commentator 'B', but it may provisionally be assigned to the early fourteenth century.
119. For a convenient recent discussion see: R.H. Bloch, Medieval Misogyny and the Invention of Western Romantic Love (Chicago, 1991). A classic source for contemporary discussions is H.R. Lemay, Women's Secretes. A Translation of Pseudo-Albertus Magnus's de Secretis Mulierum with Commentaries (Albany, 1992). Lemay's excellent translation is sometimes cited as proof of the sweeping claim that in the Middle Ages Christians believed that Jewish men menstruated. The translation of Pscudo-Albertus Magnus is supplemented by two later commentaries on his text. In one of these, which Lemay calls 'B'. there are two references to a Jewish flux. 'Note that according to some, menses [menstruum] is understood in three ways. The first way is natural menses, such as the menstrual periods of women [menstruum naturale sicut menstruum mulierum]. The second is supernatural, as the Jews experience [supernaturale sicut in iudeis]. The third is against nature, for example certain Christians of melancholy disposition bleed through the anus and not through the penis [contra naturam sicut in quibusdam christianis melancolieis per annum (sic) et non per virgam]' (71). Later, in a discussion of the haemorrhoids that melancholic men suffer, commentator 'B' adds: 'This is found in Jews more than in others, for their natures are more melancholic, [ille idem fluxus reperitur in iudeis ad naturam magisque in aliis quia plurimum melanconicam (sic) declinat] although it is said that they have this flow because of a miracle of God, and there is no doubt that this is true' (74). Latin extracts from de Secretis Mulierum (Rome, 1499), unpaginated. Lemay does not date commentator 'B', but it may provisionally be assigned to the early fourteenth century.
120. Nicolas of Lyra's fourteenth-century gloss on the gloss likewise avoids references to sodomy: Percussi enim fuerunt dysenteria vehementi, ita quod intestina inferiora per que feces egredicbantur, putrescebant vel scaturiebant vermibus, et exterius prominebant. Biblia Sacra cum Glossa Ordinaria et Expositionibus (Lyon, 1545), vol. 2, 68v.
121. Framing Medieval Bodies, ed. M. Rubin and S. Kay (Manchester, 1994); C.W. Bynum. Jesus as Mother, Studies in the Spirituality of the High Middle Ages (Berkeley, 1982), und Holy Feast, Holy Fast. The Religious Significance of Food to Medieval Women (Berkeley, 1987).
122. Framing Medieval Bodies, ed. M. Rubin and S. Kay (Manchester, 1994); C.W. Bynum. Jesus as Mother, Studies in the Spirituality of the High Middle Ages (Berkeley, 1982), und Holy Feast, Holy Fast. The Religious Significance of Food to Medieval Women (Berkeley, 1987).
123. Framing Medieval Bodies, ed. M. Rubin and S. Kay (Manchester, 1994); C.W. Bynum. Jesus as Mother, Studies in the Spirituality of the High Middle Ages (Berkeley, 1982), und Holy Feast, Holy Fast. The Religious Significance of Food to Medieval Women (Berkeley, 1987).