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| ==History== | ==History== | ||
| The materials contained in the books circulated orally (difficult to trace, but perhaps no earlier than the |
The materials contained in the books circulated orally (difficult to trace, but perhaps no earlier than the 2nd century) coalescing into book form in ] (4th century at the earliest or in or around the 6th century<ref name=mass>{{cite book | ||
| |title=The Cambridge Companion to the Age of Justinian | |title=The Cambridge Companion to the Age of Justinian | ||
| |first=Michael | |first=Michael | ||
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| |year=2005 | |year=2005 | ||
| |publisher=Cambridge University Press | |publisher=Cambridge University Press | ||
| |isbn=0521817463}}</ref>) or the early ]<ref name=voorst/>. The books were widely circulated in ] and the ] from the |
|isbn=0521817463}}</ref>) or the early ]<ref name=voorst/>. The books were widely circulated in ] and the ] from the 9th century;<ref name=voorst/> ], ], attests to the existence of such a book in 826<ref name=voorst/> in ''De Iudaicis Superstitionibus''.<ref name=schafer/> | ||
| Originally in ], there are ]s extant in ], and later versions in ] and ] as well as ] and ] (Judeo-Spanish).<ref name=gero>{{cite journal | Originally in ], there are ]s extant in ], and later versions in ] and ] as well as ] and ] (Judeo-Spanish).<ref name=gero>{{cite journal | ||
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| | url = http://books.google.com/books?vid=ISBN3110018853&id=lF3DXBA2YlcC&pg=PT374&lpg=PT374&dq=Toldoth+Yeshu&sig=3JV5E5biUyt_BhYw6DrzUztl4WY#PPT374,M1 | | url = http://books.google.com/books?vid=ISBN3110018853&id=lF3DXBA2YlcC&pg=PT374&lpg=PT374&dq=Toldoth+Yeshu&sig=3JV5E5biUyt_BhYw6DrzUztl4WY#PPT374,M1 | ||
| | language = German / English | | language = German / English | ||
| }}</ref> Long unknown to Christians, it was first translated into ] by ], a ] ], toward the end of the |
}}</ref> Long unknown to Christians, it was first translated into ] by ], a ] ], toward the end of the 13th century.<ref name=webster/> | ||
| ==Krauss version== | ==Krauss version== | ||
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| ==Wagenseil version== | ==Wagenseil version== | ||
| ]'s version published in |
]'s version published in 1681 is perhaps the most prominent.<ref name=voorst/> The first section provides a treatment of Jesus; later sections deal with the exploits of his ].<ref name=voorst/> Supplementary chapters tell of ] and his attempts to keep Christians obeying Jewish custom, and the story of ] who is construed to be the ].<ref name=voorst/> | ||
| ===Derivative character=== | ===Derivative character=== | ||
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| ==Parallels== | ==Parallels== | ||
| The works bear striking resemblance to Christian legends regarding ],<ref name=tolan/> and to |
The works bear striking resemblance to Christian legends regarding ],<ref name=tolan/> and to 12th century Christian portrayals of ].<ref name=tolan/> | ||
| ==Christian response== | ==Christian response== | ||
| Hostile Jewish portrayals of Christianity in the Toledoth Jeshu have been explained as a reaction to Christian ].<ref name=tolan/> ] polemicists from the |
Hostile Jewish portrayals of Christianity in the Toledoth Jeshu have been explained as a reaction to Christian ].<ref name=tolan/> ] polemicists from the 9th century through the 20th have dredged up these texts and exploited them to flame Christian hostility towards Jews.<ref name=tolan/> | ||
| A book under this title was strongly condemned by ] (d. 1409) in his ''Vita Christi''.<ref>{{cite book | A book under this title was strongly condemned by ] (d. 1409) in his ''Vita Christi''.<ref>{{cite book | ||
Revision as of 13:21, 20 October 2008
Toledot Yeshu (תולדות ישו) is the title of two or more similarly themed but otherwise unrelated medieval Jewish manuscripts which tell the story of Jesus from an anti-Christian perspective. They have been called the counter-gospels, anti-gospels, and anti-evangels. The title is translated as Generations of Jesus or The Life of Jesus. Versions ascribe to Jesus an illegitimate birth, magic powers, and a shameful death.
History
The materials contained in the books circulated orally (difficult to trace, but perhaps no earlier than the 2nd century) coalescing into book form in late Antiquity (4th century at the earliest or in or around the 6th century) or the early Middle ages. The books were widely circulated in Europe and the Middle East from the 9th century; Agobard, archbishop of Lyon, attests to the existence of such a book in 826 in De Iudaicis Superstitionibus.
Originally in Aramaic, there are recensions extant in Hebrew, and later versions in Judeo-Persian and Arabic as well as Yiddish and Ladino (Judeo-Spanish). Long unknown to Christians, it was first translated into Latin by Raymond Martin, a Dominican friar, toward the end of the 13th century.
Krauss version
Samuel Krauss collected versions of Toledot Yeshu recounting that Miriam had been betrothed to a nobleman by the name of Yochanan, who was both a descendant of the House of David, and a God-fearing Torah scholar. In Yochanan's absence her neighbor, Yosef ben Pandera forced his way upon her, coercing her into an act of sexual intercourse during her Niddah (a period of ritual impurity during which relations are forbidden according to Jewish Law). The fruit of the affair was a son she named Yeshu, "the bastard son of a menstruate woman."
Wagenseil version
Johann Wagenseil's version published in 1681 is perhaps the most prominent. The first section provides a treatment of Jesus; later sections deal with the exploits of his apostles. Supplementary chapters tell of Nestorius and his attempts to keep Christians obeying Jewish custom, and the story of Simeon Kepha who is construed to be the Apostle Paul.
Derivative character
Wagenseil's version is derivative in character, making heavy use of the canonical gospels, Acts, and the Hebrew Bible. Some items about Jesus are adaptations from references to him in the Talmud. Jesus is portrayed as a seducer and a heretic, showing a connection to the traditions in Celsus, and has correspondence to Justin Martyr's Dialogue with Trypho (17, 108) where Jesus is a deceiver, crucified by the Jews, whose disciples stole his body and deceived others by proclaiming his resurrection. Derivations from the Talmud appear to be popular adaptions — polemic material aimed at two Christian doctrines, the virgin birth and the ascension.
Concurrences with the gospel accounts include: his being the offspring of Joseph and Mary; that he was born in Bethlehem; that he was bold toward the Jewish elders; that he could perform sorcery; that he (pretended) to be born of a virgin; that he claimed to be the Son of God; that he applied Isaiah 7:14 to himself; that he raised the dead; that he healed a leper; that Jews fell down and worshipped him; that he entered Jerusalem upon an ass; that he applied to himself Zacharias 9:9; that he charged the Jews with being stiff-necked people; that he applied to himself the 2nd and 110th Psalms; that he walked on water; that he was betrayed by Judas; that he was scourged, crowned with thorns, and given vinegar to drink; that he was put to death on the Passover and buried before the Sabbath began; that his twelve apostles spread a story of his resurrection.
Historicity
Scholarly consensus dismisses it as a reliable source for the historical Jesus; though Jane Schaberg contends the fable lends weight to the theory that Mary conceived Jesus as the result of being raped.
Strassburg Manuscript
In the Strassburg Manuscript, Mary was seduced by a soldier called Ben Pandera. The child Jesus shows great impudence by appearing bareheaded and disputing the Law with teachers. The miracle working powers of Jesus are attributed to having stolen the Name of God from the Temple. Jesus claims messianic dignity and is accused of sorcery by the Jews in front of Queen Helena of Jerusalem, but Jesus raises a man from the dead in front of the Queen's eyes and is released. Jesus goes to Galilee where he brings clay birds to life and makes a millstone float. Judas Iscariot, the hero of the tale, learns the Divine Name as well, and Jesus and Judas fly through the sky engaged in aerial combat, with Judas victorious. The now powerless Jesus is arrested and put to death by being hung upon a carob tree, and buried. The body is taken away and his ascension is claimed by his apostles on the basis of the empty tomb. But Jesus's body is found hidden in a garden and is dragged back to Jerusalem and shown to Queen Helena.
Parallels
The works bear striking resemblance to Christian legends regarding Simon Magnus, and to 12th century Christian portrayals of Muhammad.
Christian response
Hostile Jewish portrayals of Christianity in the Toledoth Jeshu have been explained as a reaction to Christian anti-Judaism. Anti-Jewish polemicists from the 9th century through the 20th have dredged up these texts and exploited them to flame Christian hostility towards Jews.
A book under this title was strongly condemned by Francesc Eiximenis (d. 1409) in his Vita Christi.
The book is mentioned in the poem The Ring and the Book by Robert Browning.
See also
- Yeshu
- Gospel of Barnabas
- Apocalypse of Zerubbabel
- Marcello Craveri author of the similarly-titled The Life of Jesus
Further reading
- Toledoth Yeshu, translation of Morris Goldstein (Jesus in the Jewish Tradition) and Alan Humm.
References
- also known as the Sefer Toledot Yeshu, Toldoth Yechu, Sepher Toldos Jeschu, etc.
- ^ Van Voorst, Robert E. (2000). Jesus Outside the New Testament: A Introduction to the Ancient Evidence. Wm. B. Eerdmans Publishing. pp. pp 122f. ISBN 0802843689.
{{cite book}}:|pages=has extra text (help) - ^ Tolan, John Victor (2002). Saracens: Islam in the Medieval European Imagination. New York: Columbia University Press. pp. 17f. ISBN 0231123329.
- ^ Schäfer, Peter (2002). Mirror of His Beauty: Feminine Images of God from the Bible to the Early Kabbalah. Princeton University Press. pp. pp 211f. ISBN 0691090688.
{{cite book}}:|pages=has extra text (help) - ^ Webster, Nesta H. (2000). Secret Societies and Subversive Movements. Book Tree. pp. pp 21f. ISBN 1585090921.
{{cite book}}:|pages=has extra text (help) - Maas, Michael (2005). The Cambridge Companion to the Age of Justinian. Cambridge University Press. pp. pg 406. ISBN 0521817463.
{{cite book}}:|pages=has extra text (help) - ^ Gero, Stephan (1988). "Apocraphyl Gospels: A Survey". Aufsteig UN Niedergang Der Romischen Welt (in German / English). Teil II (Band 25 (5 teilband)): pp 3391f. ISBN 3110018853.
{{cite journal}}:|pages=has extra text (help)CS1 maint: unrecognized language (link) - Later Slavonic versions portray Mary as active in the adulterous affair. Schafer, Op cit.
- Frey, Joseph Samuel C.F. (1837). Joseph and Benjamin: a Series of Letters on the Controversy between Jews and Christians. Vol. 1. New York: Peter Hills. pp. pp 214.
{{cite book}}:|pages=has extra text (help) - McMichael, Steven J. (2004). Friars and Jews in the Middle Ages and Renaissance. Brill Academic Publishers. p. 157. ISBN 9004113983.
{{cite book}}: Unknown parameter|coauthors=ignored (|author=suggested) (help) - Browning, Robert (1910). Phelps, William Lyon (ed.). Robert Browning's Complete Works. F. DeFau & company. pp. pg. 144.
{{cite book}}:|pages=has extra text (help)