Abstract
Much of the past century of scholarship devoted to the history of medieval European Jewry has attempted to trace and explain the waning of Christian tolerance and the rise of anti-Jewish prejudice and violence, as measured by a number of macabre indices: increasing legal restrictions, host desecration and ritual murder accusations, massacres, and expulsions. Various key turning points have been suggested: the first crusade, for Bernhard Blumenkranz; the missionary preaching of the Franciscan and Dominican friars, for Jeremy Cohen; the anti-talmudic polemics of Latin authors in the twelfth century, for myself and others. But key among the culprits blamed for the rise of anti-Judaism has been one of the most powerful and charismatic popes of the Middle Ages: Innocent III. Nineteenth-century historian Heinrich Hirsch Graetz, in his monumental Geschichte der Juden, makes Innocent into the principal culprit for the ills of European Jews. Innocent represents “The Church at war against Jewry.” He was “an embittered enemy of Jews and Judaism, and dealt severer blows against them than had any of his predecessors.”1 Although more recent historians have been more sanguine in their assessment, many have agreed on the central importance of Innocent’s anti-Jewish policies: Edward Synan devotes a full chapter of his The Popes and the Jews in the Middle Ages to Innocent: “For many reasons, the pontificate of Pope Innocent III has been taken as the central instance of the medieval confrontation of popes and Jews.
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Notes
See Heinrich Graetz, Geschichte der Juden von den ältesten Zeiten bis auf die Gegenwart aus den Quellen neu bearbeitet, vol.7, Von Maimunis Tod (1205) bis zur Verbannung der Juden aus Spanien und Portugal (Leipzig, 1890; reprint Darmstad, 1998), 1–10; translation Bella Löwy, History of the Jews, From the Earliest Times to the Present Day (London, 1904), 3: 512. He calls Innocent “Das Papsttum in Kampfe gegen das Judentum” and states: “Dieser papst Innocenz III. war ein erbitterter Feind der Juden und des Judentums und hat ihnen tiefere Wunden geschlagen, als sämtliche vorangegangenen Widersacher.”
Edward Synan, The Popes and the Jews in the Middle Ages: An Intense Exploration of Judaeo-Christian Relationships in the Medieval World (New York, 1965), 15.
Robert Chazan, “Pope Innocent III and the Jews,” in Pope Innocent III and his World, ed. John Moore (Aldershot, 1999), 187–204.
Dyan Elliott, “Pollution, Illusion, and Masculine Disarray: Nocturnal Emissions and the Sexuality of the Clergy,” in Constructing Medieval Sexuality, ed. Karma Lochrie (Minneapolis, 1997), 1–23.
Quoted in David Biale, Blood and Belief: The Circulation of a Symbol between Jews and Christians (Berkeley, 2007), 115.
See Elisheva Baumgarten, Mothers and Children: Jewish Family Life in Medieval Europe (Princeton, 2004).
See Samuel Singer, Thesaurus proverbiorum medii aevi (Berlin, 2000), 129–130.
See David Freidenreich, Foreigners and their Food: Constructing Otherness in Jewish, Christian, and Islamic Law (Berkeley, 2011). I thank David Freidenreich for letting me see his manuscript before publication.
On the difficulties of finding wet nurses in medieval Europe, see Christiane. Klapisch-Zuber, “Parents de sang, parents de lait: La mise en nourrice à Florence (1300–1500),” Annales de démographie historique 19 (1983): 33–64; Baumgarten, Mothers and Children.
Miri Rubin, Gentile Tales: The Narrative Assault on Late Medieval Jews (New Haven, 1999).
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© 2015 Elisheva Baumgarten and Judah D. Galinsky
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Tolan, J. (2015). Of Milk and Blood: Innocent III and the Jews, Revisited. In: Baumgarten, E., Galinsky, J.D. (eds) Jews and Christians in Thirteenth-Century France. The New Middle Ages. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137317582_10
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DOI: https://doi.org/10.1057/9781137317582_10
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