The Wandering Jews [SEP] author
The Wandering Jew (ballad)


. Dismayed to find it destroyed (presumably, in the author's opinion, by the Roman and Arab possession of the city), he hears Christ's curse upon him confirmed. He continues his wanderings, proselytizing, and converting pagans to Christianity. The Wandering Jew, says the ballad, looks neither old nor young, but just as he did on the day of the crucifixion, and will not be granted by God the rest of death. He has traveled to "Arabia, Africa, Grecia (Greece),
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The Wandering Jew (novel)


The Wandering Jew () is an 1844 novel by the French writer Eugène Sue. The story is entitled "The Wandering Jew", but the figure of the Wandering Jew himself plays a minimal role. The prologue of the text describes two figures who cry out to each other across the Bering Straits. One is the Wandering Jew, the other his sister, Hérodiade. The Wandering Jew also represents the cholera epidemic— wherever he goes, cholera follows in his wake. The Wandering Jew and Hérodiade are condemned to wander the
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Wandering Jew


and German, '. Apparently the pamphlets of 1602 borrowed parts of the descriptions of the wanderer from reports (most notably by Balthasar Russow) about an itinerant preacher called Jürgen. In France, the Wandering Jew appeared in Simon Tyssot de Patot's "" (1720). In England the Wandering Jew makes an appearance in 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
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Wandering Jew


novel by Sue, was premiered at the Paris Opera (Salle Le Peletier) on 23 April 1852, and had 48 further performances over two seasons. The music was sufficiently popular to generate a "Wandering Jew Mazurka", a "Wandering Jew Waltz", and a "Wandering Jew Polka". 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. Donald Wolfit made his debut as the Wandering Jew in
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Wandering Jew


writer Edgar Quinet published his prose epic on the legend in 1833, making the subject the judgment of the world; and wrote his ' in 1844, in which the author connects the story of Ahasuerus with that of Herodias. Grenier's 1857 poem on the subject may have been inspired by 's designs, which were published the preceding year. One should also note 's ' (1864), which combines several fictional Wandering Jews, both heroic and evil, and Alexandre Dumas' incomplete "" (1853), a sprawling
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Wandering Jew


role in "St. Leon" (1799) by William Godwin. The Wandering Jew also appears in two English broadside ballads of the 17th and 18th centuries, "The Wandering Jew", and "The Wandering Jew's Chronicle". The former recounts the biblical story of the Wandering Jew's 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
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Wandering Jew


There is a discussion about the Wandering Jew in the Robert Heinlein novel "Time Enough for Love". The horror novel "Devil Daddy" (1972) by John Blackburn features the Wandering Jew. In January 1987 DC Comics the 10th issue of "Secret Origins" gave The Phantom Stranger four possible origins. In one of these explanations, the Stranger confirms to a priest that he is the Wandering Jew. Angela Hunt's novel "The Immortal" (2000) features the Wandering Jew under the name of Asher Genzano.
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Wandering Jew


the Wandering Jew. The Wandering Jew also appears in Mary Elizabeth Counselman's story "A Handful of Silver" (1967). Barry Sadler has written a series of books featuring a character called Casca Rufio Longinus who is a combination of two characters from Christian folklore, Saint Longinus and the Wandering Jew. Jack L. Chalker wrote a five book series called "The Well World Saga" in which it is mentioned many times that the creator of the universe, a man named Nathan Brazil, is known as the Wandering Jew.
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Raquel Chaves


Raquel Chaves (born 1939) is a Paraguayan poet, journalist, novelist, and educator. Chaves is a professor of English literature at the Universidad Nacional de Asunción. She is a contributor to the SEP (Paraguayan Society of Writers), and a proponent of women's participation in education. In addition to her own writing, Chaves has translated many important authors. Her collection of mythical mini-poems "Espacio Sagrado" (Sacred Space, 1988) cover a male pilgrim's wanderings through the sky and across the earth
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Wandering Jew


military and others. In Underneath the Lintel the main character suspects a 113 year overdue library book was checked out and returned by the Wandering Jew Uzbek writer Isajon Sulton published his novel "The Wandering Jew" in 2011. In this novel, the Jew does not characterize a symbol of curse; however, they appear as a human being, who is aware of God's presence, after being cursed by Him. Moreover, the novel captures the fortune of present-day wandering Jews, created by humans using high technologies.
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Wandering Jew


II and Queen Caroline (in the 18th-century version). In Britain a ballad with the title "The Wandering Jew" was included in Thomas Percy's "Reliques" published in 1765. In 1797 the operetta "The Wandering Jew, or Love's Masquerade" by Andrew Franklin was performed in London. In 1810, Percy Bysshe Shelley had written a poem in four cantos with the title "The Wandering Jew" but it remained unpublished until 1877. In two other works of Shelley, Ahasuerus appears, as a
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Wandering Jew


"" (1946, "All Men are Mortal"), the leading figure Raymond Fosca undergoes a faith similar to the wandering Jew, who is being explicitly mentioned as a reference. In both Gustav Meyrink's "The Green Face" (1916) and Leo Perutz's "The Marquis of Bolibar" (1920), the Wandering Jew features as a central character. The German writer Stefan Heym in his novel "" (translated into English as "The Wandering Jew") maps a story of Ahasuerus and Lucifer
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Wandering Jew


" ("A Spanish soldier of twenty centuries") (1874–1886) depicts the Wandering Jew as serving in the Spanish military of different periods. In Argentina, the topic of the Wandering Jew has appeared several times in the work of Enrique Anderson Imbert, particularly in his short-story ' (The Grimoire), included in the eponymous book. Chapter XXXVII, ', in the collection of short stories, "Misteriosa Buenos Aires", by the Argentine writer Manuel Mujica Láinez also centres round the wandering of the Jew
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Wandering Jew


a stage adaptation in London in 1924. The play "Spikenard" (1930) by C. E. Lawrence, has the Jew wander an uninhabited Earth along with Judas and the Impenitent thief. Glen Berger's 2001 play "Underneath the Lintel" is a monologue by a Dutch librarian who delves into the history of a book that is returned 113 years overdue and becomes convinced that the borrower was the Wandering Jew. There have been several films on the topic of "The Wandering Jew": The DC Comics character Phantom Stranger,
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Wandering Jew


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 fiction parable of Christianity, the 1979 short story "The Way of Cross and Dragon". The Wandering Jew appears as a sympathetic character in Diana Wynne Jones's young adult novel "
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Wandering Jew


The Homeward Bounders". His fate is tied in with larger plot themes regarding destiny, disobedience, and punishment. "Ahasver", a cult leader identified with the Wandering Jew, is a central figure in Anthony Boucher's classic mystery novel "Nine Times Nine" (originally published 1940 under the name H. Holmes). The Wandering Jew encounters a returned Christ in Deborah Grabien's 1990 novel "Plainsong". "The Wandering Jew" is the title of a short poem by Edwin Arlington Robinson which appears in his book
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Wandering Jew


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, finding it in a freight car. In Neil Gaiman's "The Sandman" comic series, the character Hob Gadling represents the archetypal Wandering Jew. Later, the character Johanna Constantine remarks on a rumor that The Devil and the Wandering Jew meet once every hundred years in a tavern, further
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The Wandering Jew (ballad)


The Wandering Jew is an English broadside ballad dating back to the late 17th century. The ballad, subtitled "The Shoemaker of JERUSALEM. Who lived Jesus Christ was Crucified, and by him appointed to Wander till his Coming Again," tells the story of the legendary figure of the Wandering Jew, his interaction with Jesus Christ, and his subsequent eternal wanderings. Variations in the text reveal a stronger sense of Anti-Semitism in the ballad. Copies of the ballad can be found at the National Library of Scotland, the
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The Wandering Jew (ballad)


concludes by telling us that the Wandering Jew continues to live his days in solemnity and guilt, castigating blasphemers and swearers, and constantly wandering. The third and sixth stanzas of the ballad are a repeating refrain, urging the citizens of England to repent, and to be cautioned by the example of the Wandering Jew, and not refuse God's grace. The ballad is written in standard ballad meter, and is set to the tune of "The Lady's Fall," a tune also known as "In Peascod Time.
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Wandering Jew


subject in an imaginative form. It had appeared anonymously in 1828. In Lew Wallace's novel "The Prince of India", the Wandering Jew is the protagonist. The book follows his adventures through the ages, as he takes part in the shaping of history. An American rabbi, H.M. Bien, turned the character into the "Wandering Gentile" in his novel "Ben-Beor: A Tale of the Anti-Messiah"; in the same year John L. McKeever wrote a novel, "The Wandering Jew:
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United States hydrogen policy


programs. Each states energy office gets SEP funding and manages all SEP funded projects. For more information about the SEP, including project descriptions, visit the SEP website. Clean Ports USA is an incentive-based program designed to help reduce emissions by encouraging port authorities to redesign and replace older diesel engines with new technologies and cleaner fuels. The U.S. Environmental Protection Agency's National Clean Diesel Campaign offers funding to port authorities to help them overcome the obstacles that prevent the adoption of cleaner diesel technologies. Clean Construction USA promotes the reduction
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Moses in Judeo-Hellenistic literature


opinions current in his day regarding the Jews' ethnicity, most of his sources are in agreement that there was an Exodus from Egypt. By his account, the Pharaoh Bocchoris, suffering from a plague, banished the Jews in response to an oracle of the god Zeus-Amun. In this version, Moses and the Jews wander through the desert for only six days, capturing the Holy Land on the seventh. The Septuagint, the Greek version of the Hebrew Bible, influenced Longinus, who may have been the author of
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The Wandering Jew (ballad)


his execution. Before continuing on, Christ curses the man, telling him, "I sure will rest, but thou shalt walk, And have no journey staid." Immediately following Christ's death, the man leaves his wife and children and becomes the Wandering Jew of the title (and of legend). The Wandering Jew, the ballad tells us, is unable to find rest or solace anywhere, and perpetually wanders the world. At one point, desiring to see his home once more, he returns to Jerusalem
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Wandering Jew


his final opera ' features a woman called Kundry who is in some ways a female version of the Wandering Jew. It is alleged that she was formerly Herodias, and she admits that she laughed at Jesus on his route to the Crucifixion, and is now condemned to wander until she meets with him again (cf. Eugene Sue's version, below). Robert Hamerling, in his ' (Vienna, 1866), identifies Nero with the Wandering Jew. Goethe had designed a poem on the subject, the plot of
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Wandering Jew


in his collection "Fantastica" (1923) is a satirical tale where the Wandering Jew is a successful businessman who subverts the Second Coming. 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 unidentified Jewish Wanderer appears in "A Canticle for Leibowitz", a post-apocalyptic science fiction novel by Walter M. Miller, Jr. first published in 1960; some children are heard saying of the old
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Wandering Jew


19th-century works depicting the legendary figure as the Wandering (or Eternal) Jew or as Ahasuerus (Ahasver) include: In another artwork, exhibited at Basel in 1901, the legendary figure with the name "Der ewige Jude", "The Eternal Jew", was shown redemptively bringing the Torah back to the Promised Land. Among the paintings of Marc Chagall having a connection with the legend, one of 1923–1925 has the explicit title "Le Juif Errant" (1923–1925). In his painting "The Wandering Jew
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Wandering Jew


history. At the end, Domingos indicates he is finally giving in as he senses the arrival of the Son of Man. English writer Stephen Gallagher uses the Wandering Jew as a theme in his 2007 novel "The Kingdom of Bones." The Wandering Jew is a character, a theater manager and actor, who turned away from God and toward depravity in exchange for long life and prosperity. He must find another person to take on the persona of the wanderer before his life ends or risk eternal damnation. He eventually does
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Olsztyn


Teodor Andrzej Potocki imposed a ban on Jewish trade. Other bishops after him continued the ban, which apparently wasn't successful since the city population complained about Jews dealing with animal leather and other products in 1742. Permanent Jews were found in the city in 1780, and they were allowed to settle outside the city walls. In 1814, the Simonson brothers opened the first Jewish store in town. In 1850, the city official authority announced that any citizen that hosted a wandering Jew in his house, would be fined and imprisoned
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Wandering Jew


tragedies by Klingemann ("", 1827) and Zedlitz (1844). It is either the Ahasuerus of Klingemann or that of Ludwig Achim von Arnim in his play, "Halle and Jerusalem" to whom Richard Wagner refers in the final passage of his notorious essay "". There are clear echoes of the Wandering Jew in Wagner's "The Flying Dutchman", whose plot line is adapted from a story by Heinrich Heine in which the Dutchman is referred to as "the Wandering Jew of the ocean", and
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Moses


By his account, the Pharaoh Bocchoris, suffering from a plague, banished the Jews in response to an oracle of the god Zeus-Amun. In this version, Moses and the Jews wander through the desert for only six days, capturing the Holy Land on the seventh. The Septuagint, the Greek version of the Hebrew Bible, influenced Longinus, who may have been the author of the great book of literary criticism, "On the Sublime". The date of composition is unknown, but it is commonly assigned to
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Wandering Jew


A Tale of the Lost Tribes of Israel". A humorous account of the Wandering Jew appears in chapter 54 of Mark Twain's 1869 travel book "The Innocents Abroad". John Galt published in 1820 a book called "The Wandering Jew". The legend has been the subject of German poems by Schubart, Aloys Schreiber, Wilhelm Müller, Lenau, Chamisso, Schlegel, Julius Mosen (an epic, 1838), and Köhler; of novels by Franz Horn (1818), Oeklers, and Schücking; and of
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The Eternal Jew (1940 film)


been intended as a violently antisemitic version of the British film "The Wandering Jew", which argued that Jews were victims of relentless persecution throughout history. Saul Friedländer suggests that Goebbels' intent was to counter three films: "Jew Süss", "The House of Rothschild", and "The Wandering Jew". These three films, all released in 1933-34, showed that Jews were persecuted throughout history; the Goebbels films presented the opposite message. In 1937, a special wing of the Propaganda Ministry put on
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Wandering Jew


Chronicles of Phillip Mouskes", (chapter ii. 491, Brussels, 1839). After that, Guido Bonatti writes people saw the Wandering Jew in Forlì (Italy), in the 13th century; other people saw him in Vienna and elsewhere. There were claims of sightings of the Wandering Jew throughout Europe, since at least 1542 in Hamburg up to 1868 in Harts Corners, New Jersey. Joseph Jacobs, writing in the "11th edition of the Encyclopædia Britannica" (1911), commented "It is difficult to
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Wandering Jew


which he sketched in his '. Hans Christian Andersen made his "Ahasuerus" the Angel of Doubt, and was imitated by Heller in a poem on "The Wandering of Ahasuerus", which he afterward developed into three cantos. Martin Andersen Nexø wrote a short story named "The Eternal Jew", in which he also refers to Ahasuerus as the spreading of the Jewish gene pool in Europe. The story of the Wandering Jew is the basis of the essay, "The Unhappiest One" in Søren Kierkegaard's "Either
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Wandering Jew


) but abandoned the project quickly, completing under thirty lines. The Wandering Jew makes a notable appearance in the gothic masterpiece of the Polish writer Jan Potocki, "The Manuscript Found in Saragossa", written about 1797. Brazilian writer and poet Machado de Assis often used Jewish themes in his writings. One of his short stories, ' ("To Live!"), is a dialog between the Wandering Jew (named as Ahasverus) and Prometheus at the end of time. It was published in 1896 as part of
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Al-Fatiha


/arrest" (more clearly translated as "those who have incurred Your wrath") is usually seen as referring to the Jews and the phrase "those who are the neglectful wanderers" (more clearly translated as "those who have gone astray") is seen as referring to the Christians. "The Quran: An Encyclopedia", authored by 43 Muslim and non-Muslim academics says, "The Prophet interpreted those who incurred God’s wrath as the Jews and the misguided as the Christians". Australian pastor and
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The Wandering Jew (novel)


, and he burns the testament that would have given Rodin access to the money. Gabriel and Hardy die as a matter of course, which means that the Wandering Jew and Hérodiade can finally rest in peace. The last pages of the novel recount their final "death," which they joyfully encounter. It is not clear what finally happens to the vast fortune that was never claimed. "The Wandering Jew" was a serially published novel, which attained great popularity in Paris, and beyond. According to historian John McGreevy
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The Wandering Jew's Chronicle


The Wandering Jew's Chronicle is an English broadside ballad dating back to the 17th century, with The Wandering Jew as its narrator. From the point of view of the titular character, this ballad tells the history of the English monarchs, beginning with William the Conqueror, and continuing through King Charles II in early versions, and King George II in later versions. The ballad, according to Giles Bergel, dates back to an initial publication of 1634. Copies of the ballad can be found at the British Library and Magdalene College
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Wandering Jew


The Wandering Jew is a mythical immortal man whose legend began to spread in Europe in the 13th century. The original legend concerns a Jew who taunted Jesus on the way to the Crucifixion and was then cursed to walk the earth until the Second Coming. The exact nature of the wanderer's indiscretion varies in different versions of the tale, as do aspects of his character; sometimes he is said to be a shoemaker or other tradesman, while sometimes he is the doorman at the estate of Pontius Pilate. The earliest extant manuscript
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Wandering Jew


phantom in his first major poem "Queen Mab: A Philosophical Poem" (1813) and later as a hermit healer in his last major work, the verse drama Hellas. Thomas Carlyle, in his "Sartor Resartus" (1834), compares its hero Diogenes Teufelsdroeckh on several occasions to the Wandering Jew, (also using the German wording ""). In Chapter 15 of "Great Expectations" (1861) by Charles Dickens, the journeyman Orlick is compared to the Wandering Jew. George MacDonald includes pieces of the
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Wandering Jew


historical saga. In Guy de Maupassant's short story 'Uncle Judas' the local people believe that the old man in the story is the Wandering Jew. In Russia, the legend of the Wandering Jew appears in an incomplete epic poem by Vasily Zhukovsky, "Ahasuerus" (1857) and in another epic poem by Wilhelm Küchelbecker, "Ahasuerus, a Poem in Fragments", written in 1832–1846 but not published until 1878, long after the poet's death. Alexander Pushkin also began a long poem on Ahasuerus (1826
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Wandering Jew


townfolk legend in Gabriel García Márquez's "100 Years of Solitude". A Colombian writer, Prospero Morales Pradilla, in his novel "" ("The sins of Ines de Hinojosa") describes the famous Wandering Jew of Tunja that has been there since the 16th century. He talks about the wooden statue of the Wandering Jew that is at Santo Domingo church and every year during the holy week is carried around in the shoulders of the Easter penitents around the city. The main feature of the statue are his eyes;
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Wandering Jew


raging between ancient times, the Germany of Luther and socialist East Germany. In Heym's depiction, the Wandering Jew is a highly sympathetic character. The Belgian writer August Vermeylen published in 1906 a novel called "" ("The Wandering Jew"). Mihai Eminescu, an influential Romanian writer, depicts in his romantic fantastic novella "" a variation. A student follows a surreal journey through the book of Zoroaster, a book seeming to give him God-like abilities. The book is given to him by Ruben,
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Brewarrina, New South Wales


1860s Brewarrina was recognised as the furthest navigable point on the Darling River. Brewarrina became a port for shipping wool to Adelaide via the Darling and Murray rivers. The town was formally surveyed and laid out in 1861 and proclaimed on 28 April 1863. The paddle steamer "Wandering Jew" of 66 tonnes, 22 × 4.4 × 1.5 m, was built in 1866 and registered at Sydney. On 15 December 1914, "Wandering Jew" was lost due to a fire on Barwon River, Brewarrina. "The "Wandering Jew
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Wandering Jew


with the legend is the "Flores Historiarum" by Roger of Wendover, where it appears in the part for the year 1228, under the title "Of the Jew Joseph who is still alive awaiting the last coming of Christ". At least from the 17th century the name "Ahasver" has been given to the Wandering Jew, apparently adapted from Ahasuerus 'Xerxes,' the Persian king in the Book of Esther, who was not a Jew, and whose very name among medieval Jews was an "exemplum" of
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Jewish law in the polar regions


Jews did not visit the polar regions and were not aware of its distinctive nature before modern times. However, the section in Talmud regarding the "desert wanderer" has been used by modern authorities to analyze this issue. The Talmud contains the following discourse: The law is in accordance with the first opinion, that a confused desert wanderer keeps six "weekdays" followed by one "Shabbat", but he may not perform activities forbidden on Shabbat on any day except to aid his own survival. The law is based on
20803249
The Monk


characters, like Raymond, are mostly Spanish. Therefore, the Wandering Jew fulfills the aspects of the legend most commonly found in Spain. Another characteristic of the Wandering Jew found in Spain is that although he is miserable and cursed, he spends his time praying, doing good works and helping others. Theodore tells Raymond that "he did much good in the town," and he helps Raymond get rid of the Bleeding Nun. The Great Mogul's identity as the Wandering Jew is eventually revealed: The Cardinal-Duke's
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Wandering Jew


his Jewish master who is a philosopher. Dan is eventually tricked by Ruben and is sentenced by God to a life of insanity, which he can escape only by resurrection. Similarly, Mircea Eliade presents in his novel "Dayan" (1979) a student's mystic and fantastic journey through time and space under the guidance of the Wandering Jew, in the search of a higher truth and of his own self. The Soviet satirists Ilya Ilf and Yevgeni Petrov had their hero Ostap Bender tell the story of the Wandering Jew's
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Wandering Jew


find a substitute in his protégé, Louise. The novel revolves around another character's quest to find her and save her from her assumed damnation. Sarah Perry's 2018 novel "Melmoth" is part-inspired by the Wandering Jew, and makes several references to the legend in discussing the origin of its titular character. American writer Jaxon Reed portrays the Wandering Jew as an assassin for the Westphalian Courts in his 2018 novel "Cybershot: An Empathic Detective Novel." The character stays abreast of technology and uses it against the
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Le Juif errant (opera)


"Le Juif errant" was premiered at the Salle Le Peletier of the Paris Opera on 23 April 1852, and had 48 further performances over two seasons. The music was sufficiently popular to generate a "Wandering Jew Mazurka", a "Wandering Jew Waltz", a "Wandering Jew Polka" and in France just in the several months after the opera was premiered an even more considerable quantity of piano works, including several called "Grande fantaisie dramatique" and similar titles, based on the opera. !Role !Voice
8763775
The Wandering Jew (1933 film)


The Wandering Jew is a 1933 British fantasy drama film produced by the Gaumont-Twickenham Film Studios. It is the story of a Jew (played by Conrad Veidt) who is forced to wander the Earth for centuries because he rebuffed Jesus while he was carrying his cross. Other cast members included a very young Peggy Ashcroft, Francis L. Sullivan, and Felix Aylmer. The plot follows the eponymous character's epic journey. He is finally burnt at the stake by the Spanish Inquisition. As he burns, he is forgiven by
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Wandering Jew


eighteenth century, the figure of the "Wandering Jew" as a legendary individual had begun to be identified with the fate of the Jewish people as a whole. After the ascendancy of Napoleon Bonaparte at the end of the century and the emancipating reforms in European countries connected with the policy of Napoleon and the Jews, the "Eternal Jew" became an increasingly "symbolic ... and universal character" as the continuing struggle for Jewish emancipation in Prussia and elsewhere in Europe in the course of the nineteenth century gave rise to what came
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The Monk


a "bolder or more happy conception than that of the burning cross on the forehead of the wandering Jew." Coleridge gives his highest praise to the character of Matilda, who he believes is "the author's master-piece. It is, indeed, exquisitely imagined, and as exquisitely supported. The whole work is distinguished by the variety and impressiveness of its incidents; and the author everywhere discovers an imagination rich, powerful, and fervid. Such are the excellencies" (7). Coleridge continues by saying that
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The Wandering Jew (ballad)


" The anti-semitism of the ballad is apparent in the ballad's very subject matter, as the Wandering Jew is a legendary figure often meant, in Medieval and Early Modern occurrences, to represent the incurable wickedness of the Jews. The fact that the title character is continually considered to be a Jew, despite his apparent acceptance of Christ as savior also seems to suggest a degree of anti-semitism, as the character, despite holding and espousing beliefs that are more in line with Christianity than with mainstream Judaism, can
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Wandering Jew


tell in any one of these cases how far the story is an entire fiction and how far some ingenious impostor took advantage of the existence of the myth". It has been alleged by an 1881 writer, who however cites no instances, that the supposed presence of the Wandering Jew has occasionally been used as a pretext for incursions by Gentiles into Jewish quarters during the late Middle Ages, when the legend was accepted as fact. Another legend about Jews, the so-called "Red Jews", was similarly common in
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Tradescantia


' great dispersal ability or invasiveness, such as "Wandering Jew"; the latter, which "Tradescantia" species share with plants of several other genera, refers to a Christian myth of the Wandering Jew, condemned to wander the earth for taunting Jesus on the way to his crucifixion. In Spanish, it is sometimes referred to as "flor de Santa Lucía" (Saint Lucy's flower), in reference to the Saint's reputation as the patron saint of sight, and the use of the juice of the plant
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Robert Seppings


the whole of the keel, the vessel remaining suspended by the shores. Soon, his creation became commonly known as "Seppings Blocks." For this invention Seppings received £1000 from the Admiralty, and in 1804 was promoted to be a master shipwright at Chatham. At Chatham, in spite of the repugnance to innovation displayed by the naval authorities of that period, he was able to introduce important innovations in the methods of ship-construction. Quoted as saying "partial strength produces general weakness", he significantly improved the
18514392
Antisemitism in Venezuela


who supported his recall] are all enemies of Chavez." The next day he said on national television that "There are some − every day there are fewer − 'small leaders' [dirigencillos] who don’t lead anyone, they are more isolated every day, and wander around like the wandering Jew." The Roth Institute says that the Jewish community in Venezuela explains that the phrase 'wandering Jews' "was directed metaphorically at the leaders of the opposition parties" and is a common term in the Catholic world
18712104
Seekers of Happiness


productive. The topos of the wandering Jew is used several times throughout the movie. In the opening scene of the film a non-diegetic Yiddish song about the “interminable Jewish wanderings” is heard and complemented by Pinya's muttering: “Here we are traveling, and traveling / Maybe we'll never get there...” Senderovich concludes: “The family's journey is supposedly intended to put an end both to the eternal Jewish displacement and to unproductive Jewish existence represented by Pinya.” The motif of the wandering Jew and
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Wandering Jew


from the Middle Ages, as the "Wandering Jew". In Finnish he is known as "Jerusalemin suutari" (Shoemaker of Jerusalem), implying he was a cobbler by his trade. The origins of the legend are uncertain; perhaps one element is the story in Genesis of Cain, who is issued with a similar punishment – to wander over the earth, scavenging and never reaping, although without the related punishment of endlessness. According to Jehoshua Gilboa, many commentators have pointed to Hosea 9:17 as a statement of the
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Wandering Jew


high priest (John 18:10). Although this servant is probably not the same guard who struck Jesus, Malchus is nonetheless one of the many names given to the wandering Jew in later legend. Extant manuscripts have shown that as early as the time of Tertullian (c. 200), some Christian proponents were likening the Jewish people to a "new Cain", asserting that they would be "fugitives and wanderers (upon) the earth". Aurelius Prudentius Clemens (b. 348) writes in his "Apotheosis" (c.
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Wandering Jew


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 influence 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
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Wandering Jew


in their fields in such a way that on Sundays the Eternal Jew might find a resting place. Elsewhere they assumed that he could rest only upon a plough or that he had to be on the go all year and was allowed a respite only on Christmas." A variant of the Wandering Jew legend is recorded in the "Flores Historiarum" by Roger of Wendover around the year 1228. An Armenian archbishop, then visiting England, was asked by the monks of St Albans Abbey about the celebrated Joseph of Arimathea, who
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Wandering Jew


the book ' ("Several stories"). Castro Alves, another Brazilian poet, wrote a poem named "" ("Ahasverus and the genie"), in a reference to the Wandering Jew. The Hungarian poet János Arany also wrote a ballad called """", meaning "The everlasting Jew". The Slovenian poet Anton Aškerc wrote a poem called "Ahasverjev tempelj" ("Ahasverus' Temple"). The Spanish military writer José Gómez de Arteche's novel "Un soldado español de veinte siglos
5934029
Somatosensory evoked potential


including: Besides the clinical setting, SEPs have shown to be useful in distinct experimental paradigms. Schubert et al. (2006) used SEPs to investigate the differential processing of consciously perceived versus unperceived somatosensory stimuli. The authors used an 'extinction' paradigm to examine the connection between activation of S1 and somatosensory awareness, and observed that early SEPs (P60, N80), generated in the contralateral S1, were independent of stimulus perception. In contrast, amplitude enhancements were observed for the P100 and N140 for consciously perceived stimuli.
10173568
The Monk


Jew appears in the subplot of Raymond and Agnes's story in "The Monk" and foreshadows Ambrosio's encounters with supernatural devilish spirits. The Wandering Jew is first referenced to as a "Great Mogul," but he displays several characteristics associated with the legend of the Wandering Jew that allow us to figure out his true identity before it is directly revealed. He tells Raymond: This speech reveals that this Great Mogul must constantly move from place to place, has no friends and can never die. All of these signs point
11880439
Wandering Jew


a fool. This name may have been chosen because the Book of Esther describes the Jews as a persecuted people, scattered across every province of Ahasuerus' vast empire, similar to the later Jewish diaspora in countries whose state and/or majority religions were forms of Christianity. A variety of names have since been given to the Wandering Jew, including "Matathias", "Buttadeus", "Paul Marrane", and "Isaac Laquedem" which is a name for him in France and the Low Countries, in popular legend as well
5934001
Le Juif errant (opera)


Le Juif errant ("The Wandering Jew") is a grand opera by Fromental Halévy, with a libretto by Eugène Scribe and Jules-Henri Vernoy de Saint-Georges. The opera is based extremely loosely on themes of the novel "Le Juif errant", by Eugène Sue. Whilst the novel is set in 19th century Paris and the Wandering Jew is incidental to the main story-line, the opera begins in Amsterdam in 1190 and the Jew Ahasuerus (spelled Ashvérus in the opera) is a leading character.
8763774
Süßkind von Trimberg


his name are from a single author. Yet Susskind ("Süßkind") was a specifically Jewish name, and the spelling of the poems corresponds to an author raised in the Rhinelands, where Susskind is alleged to have come from. There is a Jewish motive in V,2, where the poet proclaims his intention to leave the courtly sphere and live humbly "in the manner of old Jews", possible allusions to Hebrew prayers in I,3. and, while wandering minstrels generally were unmarried, the poet praises his wife in III,2
16829475
The Wandering Jews


The Wandering Jews is a short non-fiction book (1926–27) by Joseph Roth about the plight of the Jews in the mid-1920s who, with other refugees and displaced persons in the aftermath of the First World War, the Russian Revolution and the redrawing of national frontiers following the Treaty of Versailles, had fled to the West from the Baltic States, Poland and Russia. "They sought shelter in cities and towns where most of them had never been and, unfortunately, where they were made despicably unwelcome." Poverty stricken
3410740
Wandering Jew


400): "From place to place the homeless Jew wanders in ever-shifting exile, since the time when he was torn from the abode of his fathers and has been suffering the penalty for murder, and having stained his hands with the blood of Christ whom he denied, paying the price of sin." Some scholars have identified components of the legend of the Eternal Jew in Teutonic legends of the Eternal Hunter, some features of which are derived from Odin mythology. "In some areas the farmers arranged the rows
5934006
World Qualification Series (2009)


18 - Aug 23" 30th Anniversary of the Lacanau Pro and good conditions this year. Surf, concerts, events scheduled. Check out the video for a summary of the event http://vimeo.com/6994555 "Aug 25 - Aug 30" "Sep 01 - Sep 06" "Sep 01 - Sep 06" "Sep 04 - Sep 06" "Sep 09 - Sep 12" "Sep 10 - Sep 13" "Sep 08 - Sep 13" "Sep 15 - Sep 20" "Sep 16 - Sep 22" "Sep
1986943
List of 1982–83 NBA season transactions


1982 Oct 2, 1982 Oct 1, 1982 Sep 30, 1982 Sep 29, 1982 Sep 28, 1982 Sep 27, 1982 Sep 24, 1982 Sep 22, 1982 Sep 20, 1982 Sep 19, 1982 Sep 18, 1982 Sep 17, 1982 Sep 15, 1982 Sep 14, 1982 Sep 13, 1982 Sep 10, 1982 Sep 9, 1982 Sep 7, 1982 Sep 2, 1982 Sep 1, 1982 Aug 31, 1982 Aug 27, 1982 Aug 26, 1982 Aug 16, 1982 Aug 8,
557049
Wandering Jew


/Or" (published 1843 in Copenhagen). It is also discussed in an early portion of the book that focuses on Mozart's opera "Don Giovanni". In the play "Genboerne" (The neighbors across the street), the Wandering Jew is a character (in this context called "Jerusalem's shoemaker") and his shoes will make you invisible when you wear them. The protagonist of the play borrows the shoes for a night and visits the house across the street as an invisible man. The French
5934025
Philadelphia Sphas


. With the store, they created new uniforms, but kept the Sphas moniker as a way of paying tribute to their upbringing. Douglas Stark, author of "The SPHAS: The Life and Times of Basketball's Greatest Jewish Team", noted that "[f]or a number of years, the team was known as the Wandering Jews, because the team did not have its own home court." The team continued to play in the American League of Philadelphia after losing their partnership with the SPAM, and played in two
10864074
Wandering Jew


as in a novel by Dumas. Where German or Russian are spoken, the emphasis has been on the perpetual character of his punishment, and thus he is known there as "Ewiger Jude" and "vechny zhid" (вечный жид), the "Eternal Jew". In French and other Latin languages, the usage has been to refer to the wanderings, as in French "le Juif errant", in Spanish "el judío errante" or in Italian "l'ebreo errante" and this has been followed in English
5934002
The Wandering Jew (ballad)


Syria, and Great Thrace, and through all Hungaria." In all of these places, he, like the apostles Paul and Peter, shares Christ's words. He is, of the time of the composition of the ballad, said to be in Germany or Flanders, where he is said to converse with scholars, telling them his story. The ballad goes on to tell that the Wandering Jew will accept no more charity than a groat at a time, and even those he donates to the poor. The ballad
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Wandering Jew


they can express the hatred and anger in front of Jesus carrying the cross. In Mariano Azuela's novel of the Mexican Revolution, "Los de abajo", ("The Underdogs") the character Venancio, a semi-educated barber, entertains the band of revolutionaries by recounting episodes from "The Wandering Jew", one of two books he had read. Guillaume Apollinaire parodies the character in "" in his collection " (1910). Jean d'Ormesson: " (1991) Simone de Beauvoir: in her novel
5934033
The Monk


to the legend of the Wandering Jew. On top of this, the Great Mogul reveals, “God has set his seal upon me, and all his creatures respect this fatal mark”. This refers to the burning cross on his forehead, a mark of God that gives the Great Mogul his power to destroy evil spirits, such as the Bleeding Nun. This burning mark is a characteristic of the Wandering Jew specifically found in Spanish variants of the legend. "The Monk" is primarily set in Spain and its main
11880440
Wandering Jew


legend in "Thomas Wingfold, Curate" (London, 1876). The minor Cornish poet James Dryden Hosken (1861–1953) concluded "A Monk's Love" (1894) with a long poem "Ahaseurus" which he later adapted into a dramatic monologue included in his heavily revised play "Marlowe" published in "Shores of Lyonesse" 1923. Nathaniel Hawthorne's stories "A Virtuoso's Collection" and "Ethan Brand" feature the Wandering Jew serving as a guide to the stories' characters. In 1873 a publisher
5934018
Wandering Jew


in North America (Philadelphia, Gebbie) produced "The Legend of the Wandering Jew, a series of twelve designs by Gustave Doré (Reproduced by Photographic Printing) with Explanatory Introduction." For each illustration there was a couplet, such as "Too late he feels, by look, and deed, and word, / How often he has crucified his Lord". In 1901 a New York publisher reprinted, under the title "Tarry Thou Till I Come", George Croly's "Salathiel", which treated the
5934019
Wandering Jew


death at the hands of Ukrainian nationalists in "The Little Golden Calf". In Vsevolod Ivanov's story "Ahasver" a weird man comes to a Soviet writer in Moscow in 1944, introduces himself as "Ahasver the cosmopolite" and claims he is Paul von Eitzen, a theologian from Hamburg, who concocted the legend of Wandering Jew in the 16th century to become rich and famous but then turned himself into a real Ahasver against his will. The novel "Overburdened with Evil" (1988) by Arkady and Boris Strugatsky
5934037
Wandering Jew


drawing out the connection. In Kore Yamazaki's manga "The Ancient Magus' Bride", the character Cartaphilus, also known as Joseph, is a mysterious being that looks like a young boy, but is much older. He is dubbed "The Wandering Jew" and is said to have been cursed with immortality for throwing a rock at the Son of God. It is later revealed that Joseph and Cartaphilus used to be two different people until Joseph fused with Cartaphilus in an attempt to remove his curse, only to become
5934065
Eugène Sue


strongly affected by the socialist ideas of the day, and these prompted his most famous works, the "anti-Catholic" novels: "The Mysteries of Paris" ("Les Mystères de Paris") (published in "Journal des débats" from 19 June 1842 until 15 October 1843) and "The Wandering Jew" ("Le Juif errant"; 10 vols., 1844–1845), which were among the most popular specimens of the serial novel. "The Wandering Jew" is a Gothic novel depicting the
7803811
History of the Jews in Colonial America


of Charleston Jews. After the fall of Charleston in 1780 the majority of Jews left that city, but most of them returned at the close of the war. The Sephardic Jews established a congregation in 1750, and the Jews of German descent another shortly thereafter. In 1791, when the Sephardic congregation was incorporated, the total number of Jews in Charleston is estimated to have been 400. To judge by names alone, it would appear that a few Jews wandered into Virginia as early as 1624. A small number seem also
12503345
Solitary Islands Marine Park


Solitary Island: Pigface, Saltbush, Prickly Couch ("Zoisia macrantha"), Wandering Jew, Coast Morning Glory are predominant species. South-West Solitary Island: Pigface, Wandering Jew, Variable groundsel ("Senecio Lautus"), New Zealand Spinach ("Tetragonia tetragonioides"), Climbing Saltbush ("Rhagodia nutans"), Tuckeroo ("Cupaniopsis anacardioides"), Prickly Couch, Dusky Coral Pea ("Kennedia rubicunda"), and Shore Spleenwort ("Asplenium obtusatum"). South Solitary Island:
20398216
Solitary Islands Marine Park


Saltbush, Variable Groundsel, Pigface, Wandering Jew, Coastal Yellow Pea and Sword Bean ("Canavalia maritima"). Korfs Islet: Pigface, Prickly couch, Summer grass ("Digitaria ciliaris"), Ruby saltbush ("Enchylaena tomentosa") and Sea purslane ("Sesuvium portulacastrum"). Muttonbird Island: Pigface, Tuckeroo, Wandering Jew, Dusky Coral Pea, Prickly couch, Weeping grass ("Microlaena stipoides"), Lantana ("Lantana camara"), Flax Lily ("Dianella caerulea")
20398218
Wandering Jew


flinch – and look the other way." Although he does not appear in Robert A. Heinlein's novel "Time Enough for Love" [1973], the central character, Lazarus Long, claims to have encountered the Wandering Jew at least once, possibly multiple times, over the course of his long life. According to Lazarus, he was then using the name Sandy Macdougal and was operating as a confidence man. He is described as having red hair and being, in Lazarus' words, a "crashing bore"
5934049
Border control


lands’ of indeterminate or contested status and the real ‘borders’ consisted of the fortified walls that surrounded towns and cities, where the authorities could exclude undesirable or incompatible people at the gates, from vagrants, beggars and the ‘wandering poor’, to ‘masterless women’, lepers, Gypsies or Jews. The concept of a travel document such as a passport needed to clear border controls in the modern sense has been traced back to the reign of Henry V of England, as a means of helping his subjects prove
13091323
Sultana Wahnón


Hebrew poetics of Moses ibn Ezra, and another on the role of the Wandering Jew in "One Hundred Years of Solitude". Beginning in 1995, within the framework of the research project Philosophy After the Holocaust, she began a line of research on thought and literature of the Shoah, for which she authored papers on Hannah Arendt and Elias Canetti, and the monograph that she coordinated with for the journal "Anthropos". Her most recent work in this line, from 2010, deals with the images of the Holocaust in
4172916
Helon


p. 251), a son Benaiah the younger (p. 349) and a daughter Miriam (pp. 353–354). In an allegory penned in 1863, the author I.E.P. alludes to the leper Helon, then resident "in a pleasant village in one of the western counties of England," as being a captive and wandering jew. English novelist and Judaic writer Grace Aguilar wrote in her short composition "Helon: A Fragment of Jewish History" (1902) describing Helon as a Jewish minstrel living near the Rhine river at
5883409
Hellas (poem)


, and friendship of the author. Pisa, November 1, 1821»". The Greek politician Alexandros Mavrokordatos met Shelley during his stay in Pisa from 1818 to 1821. The drama is written from the point of view of the Ottoman Sultan, and was inspired by Aeschylus' "Persae". The drama focuses on the Sultan, Mahmud, who controls the Turkish attacks on Greece. His sleep is restless and his mind worried by a recurring nightmare. He seeks help from the Wandering Jew, Ahasuerus, whom he believes
11866683
Solomon Sirilio


Solomon Sirilio () (1485–1554), the son of Joseph Sirilio, was a rabbi and author of one of the first commentaries made on the Jerusalem Talmud ("Seder Zeraim"). Solomon Sirilio was a child during the expulsion of Jews from Spain, and wandered with his parents until they eventually reached Salonika, in Greece, where they settled. He studied Jewish legal law and ethics in the city’s chief seats of learning, until, at length, he began to instruct others in the laws of his countrymen
11936401
E. Temple Thurston


motion pictures were made. In addition, he authored several theatrical plays, three of which were performed on Broadway and four of which were made into motion pictures. His best known work for the stage is "The Wandering Jew", a play in four parts which was performed on Broadway in 1921. The play was made into a film of the same name in 1923, and reproduced in 1933. His third wife, Emily, published the play as a novel in 1934. At the end of February 1933, Thurston
16329875
Caroline Norton


emotions and earning money. Her first book, "The Sorrows of Rosalie" (1829), was well received. "The Undying One" (1830), a romance founded upon the legend of the Wandering Jew, soon followed. In 1836, Caroline left her husband. Caroline managed to subsist on her earnings as an author, but Norton claimed these as his own, arguing successfully in court that, as her husband, Caroline's earnings were legally his. Paid nothing by her husband, her earnings confiscated,
18007194
The Wandering Jew's Chronicle


. Online facsimiles of the text are also available for public consumption. The ballad, often printed with woodcut illustrations of all the monarchs named, begins with the narrator, the Wandering Jew, declaring that he was fifteen years old when William the Conqueror came to England, and that he can recall and recount with accuracy all that has happened since. He goes on to spend one stanza (sometimes less, sometimes more) telling the story of each subsequent English monarch until the time from which he is narrating. In the case
19490567
Wandering Jew


notion of the "eternal/wandering Jew". According to some sources, the legend stems from Jesus' words given in Matthew : A belief that the disciple whom Jesus loved would not die was apparently popular enough in the early Christian world to be denounced in the Gospel of John: Another passage in the Gospel of John speaks about a guard of the high priest who slaps Jesus (John 18:19-23). Earlier, the Gospel of John talks about Simon Peter striking the ear from Malchus, a servant of the
5934004
Wandering Jew


. The great Argentine writer Jorge Luis Borges named the main character and narrator of his short story "The Immortal" Joseph Cartaphilus (in the story he was a Roman military tribune who gained immortality after drinking from a magical river and dies in the 1920s). In "Green Mansions", W.H. Hudson's protagonist Abel, references Ahasuerus, as an archetype of someone, like himself, who prays for redemption and peace; while condemned to walk the earth. In 1967, the Wandering Jew appears as an unexplained magical realist
5934031
Wandering Jew


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 offer from God to release him from his penance. In Deitch's "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
5934063
Wanderings: Chaim Potok's History of the Jews


Wanderings: Chaim Potok's History of the Jews () was first published in 1978 by Alfred A. Knopf, New York. According to S. Lillian Kremer in "Dictionary of Literary Biography", The book is "a compendium of scholarship about Jewish civilization and its relation to the myriad cultures with which Judaism has come into contact." This monograph is divided into four sections with each comprising various chapters: Through Ancient Paganism (Sumer, Egypt, Canaan, Babylonia), Through Classical Paganism (Greece, Rome, Palestine)
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