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The Wandering Jew: Paris

Thus unless there be something of an authoritative character to upset the theory, Matthew Paris must be taken as the first European narrator of the story. As a matter of fact the legend began just about the time thus arrived at. The great work in Latin, "Historia Major," was begun by Roger of Wendover and completed in 1259 by the monk Matthew Paris. It was not however published-in our ordinary sense of the word until the beginning of the year 1571 when Archbishop Parker took it in hand. In the meantime the art of printing had been established and the new world of thought and the reproduction of its fruit, had been developed for common use. The Historia Major was again printed in Zurich in 1589 and 1606. The next English edition was in 1640. This was reprinted in Paris in 1644. The English edition of forty years later, 1684, was a really fine specimen of typographic art. The authorship and date of its printing are given: Matthaei Paris, Monachi Albanensis Angli London MDCLXXXIV. The script is in ecclesiastical Latin and to any modern reader is of a fresh and almost child-like sincerity which at once disarms doubt or hostile criticism. Indeed it affords a good example of the mechanism of myth, showing how the littleness of human nature -vanity with its desire to shine and credulity in its primitive form, are not subject to the controlling influences of either sacredness of subject or the rulings of common sense. It lends another meaning to the quotation of Feste, the jester: Cucullus non facit Monachum. The artless narrative recorded in the Historia Major makes the whole inception of the myth transparent. In the monastery of St. Albans a conversation is held by the monks on one side and the Armenian Archbishop -name not given, on the other. The interpreter in French is one Henri Spigurnel a native of Antioch, servant of the bishop. We can gather even how Sir Thomas Brown M. D., doctor of Norwich and most open-minded of scientists, lent himself, unconsciously, to the propagation of error. Brown reading, or hearing read, the work of Matthew Paris took it for granted that the record was correct and complete; and in his own book summarises or generalises the statements made. For instance he says that the Armenian bishop had "often entertained this wanderer at his table" &c.

Now it was his servant who told the monks that the wandering Jew whom he had seen and heard speaking many times dined at the table of his lord the Archbishop. This at once minimises the value of the statement, for it does away at once with the respect due to the bishop's high office and presumed character, and with the sense of intellectual acumen and accuracy which might be expected to emanate from one of his scholarship and quality. Thus we get the story not from an accredited Bishop on a foreign mission-rare at the period and entrusted only to men of note-but from the gossip of an Armenian lacquey or valet, trying to show his own importance to a credulous serving brother of the monastery. And so, after all, coming from this source it is to be accepted with exceeding carenot to say doubt, even when seconded by the learned monastic scribe Matthew. So, also, for instance is his statement regarding the manner in which the wanderer's life is miraculously prolonged. It is to this effect. Each hundredth year Joseph falls into a faint so that he lies for a time unconscious. When he recovers he finds that his age is restored to that which it was when the Lord suffered.

Joseph, it must be borne in mind, is the Wandering Jew, once Cartaphilus, who had kept Pilate's judgment-hall. Then Matthew himself takes up the story and gives what professes to be the ipsissima verba of the servant as to the conversation between Christ and Cartaphilus which culminated in the terrible doom pronounced on the janitor who, from the showing, did not seem a whit worse than any of the crowd present on that momentous day in Jerusalem. When Jesus, wearied already with carrying the great cross, leaned for a moment against the wall of the house of Cartaphilus just opposite the Judgment-hall the official said: "Vade Jesu citius, vade, quid moraris?' et Jesus severo vultu et oculo respiciens eum, dixit: 'Ego vado. Expectabis donec veniam.'" Now this is the whole and sole foundation of the individual Wandering Jew. I say "individual" because there were before long other variants, and many old beliefs and fables were appropriated and used to back up the marvellous story, invented by the Armenian servant and recorded by the learned monk, Matthew. Amongst these beliefs were those which taught that John the Baptist never died; that the aloe blooms only once in a hundred years; and that the phenix renews itself in fire.

It is the tendency of legendary beliefs to group or neucleate themselves as though there were a conscious and intentional effort at self-protection; and this, together with the natural human tendency to enlarge and elaborate an accepted idea, is responsible for much. The legend started in the thirteenth century, took root and flourished, and in the very beginning of the seventeenth a variant blossomed. In this Joseph, originally Cartaphilus, became Ahasuerus. In the long pause the story, after the manner of all things of earth, had grown, details not being lacking. The world was informed through the Bishop of Schleswig, how in 1547, at Hamburg, a man was seen in the Cathedral who arrested attention-why we are not told. He was about fifty years of age, of reverend manner, and dressed in ragged clothes; he bowed low at the name of Christ. Many of the nobility and gentry who saw him recognised him as one whom they had already seen in various places-England, France, Italy, Hungary, Persia, Spain, Poland, Moscow, Lieffland, Sweden, Denmark, Scotland, &c. Inquiry being made of him, he told the Bishop that he was Ahasuerus the shoe-maker of Jerusalem, who had been present at the Crucifixion and had ever since been always wandering. He was well posted in history, especially regarding the lives and sufferings of the Apostles, and told how, when he had directed Christ to move on, the latter had answered: "I will stand here and rest, but thou shalt move on till the last day." He had been first seen, we are told, at Lubeck.