By Michael Frassetto

Drawing from an both wide variety of sources-sermons, polemical texts, theological treatises, hagiographical and devotional works, and histories-the quantity demonstrates the emergence of a profoundly unfavourable picture of the Jews that validated the various stereotypes of vintage Christian anti-Semitism. the quantity, particularly, argues that the fundamental turning element in family among Christians and Jews happened within the 11th century, particularly the early 11th century while the 1st wave of persecutions of the Jews came about.

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24. Callahan, “Ademar,” 29–30. 25. , Ms. Lat. 2469, 44v: “Quippe Marcialis aliique apostolorum tum temporis a Hierusalem abfuisse intelliguntur occupati ad praedicandum per alias urbes Iudeae. Legitur enim eo quod antequam venisset in Aquitaniam Marcialis et praesens esset cum Petro rogante Petro eodem Marcialis idem praedicabat incessanter verbum Dei. ” 26. , Ms. Lat. ” 27. , Ms. Lat. ” On the wickedness of the Herods, see esp. fols. 45r–46r. 28. 18, 198–201. indb 22 11/1/06 9:28:03 AM The Cross, the Jews, and the Destruction of the Church of the Holy Sepulcher 23 29.

XIII, 13. 13. , I, 34; II, 45. 14. , The Chronicle of Ahimaaz (New York: Columbia University Press, 1924); a brief and rather dismissive treatment of Ahimaaz’s work is in Roth, History, 50–51; on Ahimaaz as a family historian, see Skinner, “Gender, Memory and Jewish Identity: Reading a Family History from Southern Italy,” Early Medieval Europe 13 (2005): 277–98. 15. ” in The Midrashic Imagination: Jewish Exegesis, Thought and History, ed. Michael Fishbane (New York: State University of New York Press, 1993), 228–54, at 228 where the brief life of Shabbetai in the Sefer Hasidim is discussed.

3–12. indb 24 11/1/06 9:28:03 AM 3 A Great Jewish Conspiracy? Worsening Jewish–Christian Relations and the Destruction of the Holy Sepulcher Phyllis G. Jestice In the year 1009, the Fatimid caliph Abu ’Ali al-Mansur al-Hakim ordered the destruction of the Church of the Holy Sepulcher in Jerusalem. Demolition work started on September 28, 1009, aimed not only against the church itself but also the convent beside it, although the destruction does not appear to have been particularly thorough. This event is pertinent to the subject of this volume because of a peculiar rumor that circulated at least in the kingdom of France in the first half of the eleventh century: that this attack on the holiest point of the Christian cosmos had been instigated by the Jews.

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