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This quote is from one of the oldest extant Yiddish texts mentioning the Red Jews, dating from the late sixteenth century. For the textual transmission, see in detail below. Victor of Carben, Hier inne wirt gelesen , See the literature on the Ten Tribes above in note 3. Habermann , Abraham M. Jerusalem : Mosad Harav Kook , , — English translation by Adler , Elkan N. Both events, however, are inherent parts of traditional Jewish apocalypticism and are therefore found in the eschatology of both communities, albeit with differing emphases.
Schmidt-Glintzer , Helwig Wiesbaden : Harrassowitz , , — On the controversial dating of the text, see ibid.
This change was probably influenced by rabbinic views of Alexander connecting him with the mountains of darkness, like, e. In fact, already Bamidbar Rabba 71b places the Ten Tribes behind the mountains of darkness. Victor of Carben above n. I will discuss this variant elsewhere in detail.
All of them appeared in print in the fifteenth and sixteenth centuries.
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Benjamin's account is edited, including an English translation in Adler , Marcus N. Frowde , ; repr. Feldheim, ]. For various places and peoples that have been identified with the Ten Lost Tribes and their land, see Ruderman , David B. LeBeau , Bryan F. For similar discussions among Christians, cf. David , Abraham , ed.
Other versions may be found in the appendix to Gow, Red Jews , —69; Clemen , Otto , Flugschriften aus den ersten Jahren der Reformation —11; repr. On the various editions, see Gow, Red Jews , n. Baron , Salo W.leondumoulin.nl/language/quests/weir-of-hermiston-by-robert.php
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New York : Columbia University Press , , Similarly Posselt , Alfred H. Brook , Kevin A. On this monumental artifact, see Knefelkamp , Ulrich and Martin , Frank , eds. Marienkirche in Frankfurt Oder , 2 nd rev. Berlin : Das Neue Berlin , On the legendary Sons of Moses, see Ginzberg , Louis , ed. Amos and Noy, Folktales , — Among the extensive literature on Prester John, see esp. Ramos , Manuel J. Margulies, It identifies the Christians with red, as the color of the menstruation, i. I owe this reference to Yaacov Deutsch. See above, note With regard to David, see below. Scheindlin , Raymond P.
Philadelphia : Jewish Publication Society , , Text with English translation in Salamon , Avrohom Yaakov , ed. Brooklyn, NY : Mesorah Publications , Zfatman, Ha-siporet be-yidish , 19, no.
Unless otherwise noted, all quotations are according to Rivkind's edition of the manuscript version. Mayse dos da heyst Megiles Rebe Meyer Amsterdam , , apparently a reprint of the Cremona editio princeps , also lost; cf. Zfatman, Ha-siporet be-yidish , 44—45, no. Ayn sheyn mayse dos iz dos geshikhtnis fun Rebe Meyer Shats un fun den rotn yudlayn un fun den shvarzen minkh Amsterdam , Di geshikhtnis fun den rotn yudlayn un fun den shvarzen minkh Amsterdam, n. All these editions are listed in Zfatman, Ha-siporet be-yidish , s.
For a detailed summary of the plot, see Zinberg, Jewish Literature , — Rashi's commentary on Song of Solomon and Lamentations —8. I am grateful to Bernard Septimus for pointing this out to me. A sorcery competition between an enemy of the Jews and a Jew who then saves a Jewish community from calamity and disaster is a popular theme in Hebrew literature, known in many variations.
The supernatural powers of the saviors across the Sambatyon is a popular motif; cf. A prototype may be found in the biblical Exodus narrative: according to Shemot Rabba 7b , Moses kills an Egyptian with the help of the name of God. Another motif that the Yiddish legend seems to borrow from the biblical story is the scholar's dream in Worms, which redirects the search for a suitable candidate in the magical contest toward the Red Jews. His metaphoric dream tells about a deep darkness bringing much misery into the world.
One day, however, a bright star penetrates the darkness, and a big bear, symbolizing the black magician, appears together with a little goat—the little Red Jew. The choice of a bear and a goat might be grounded in 1 Samuel —36, where it is written that David killed Goliath as he had previously fended off a bear that had gone after sheep in his flock. References in Ginzberg, Legends of the Jews , n. For this expression for the Red Jews, cf. David, Chronicle , 27 no.
The hymn describes the destruction of the Egyptian pursuers at length. Referring to the deep fear that befell Edom and the other peoples upon hearing of the great power of the God of Israel, it foretells apocalyptic revenge against the Christians in the future messianic context. The song concludes with the confidence that the people of Israel will return to its land and build the Temple. See Elbogen, Jewish Liturgy , s. Lazar identifies the red avenger with the Ten Tribes because B. Buber with a quote from 1 Samuel Yalkut Mekhiri on Psalm ed. Buber See Ginzberg, Legends of the Jews , n.
See also Bin-Gorion , Micha J. Hill , Charles E.
Allahabad University: A lore collector’s recollections
My university possesses a monumental and legendary presence even when it is long past its prime and has been reduced to a majestic, sagging edifice, resonating with stories. This book was specifically intended as a celebration, to commemorate years of the Allahabad University a couple of years ago. There is always the risk of falling into the trap of romancing the past but I have tried, to the best of my power, to guard against my own subjectivity and write with candour, and in places with brutal honesty, while including well-documented details in support.
I have tried to capture the reverberations of historic events as they were felt in the university, to assemble its picture gallery of personalities, and to give the reader some taste of the vibrant campus, its pranks, student agitations, social life, humour, its striking memorabilia; and subsequently its complicated entanglement in the politics of the region and the transformation that overcame its character.
No one can claim that the Allahabad University is anything like the iconic institution it was. But rather than categorically deride the compromised present I have tried to decode the process of its decline and trace its laboured and confused attempts at re-invention in altered times. There are many written histories of metropolitan centres such as Mumbai, Delhi, Chennai and Kolkata.
On the contrary, there are well-researched histories in the regional languages, written by insiders as well as travellers passing through. It would be worthwhile to retrieve and translate some of the local histories into English to facilitate better awareness. Allahabad now provokes extreme reactions — great affection in those addicted to it, and violent criticism from many who despise it, even while living in it. Yes, it has its own style, its rarefied and residual interblend of Indic, Islamic and British culture that still survives in shrinking pockets. Something of its famed literary temper, both folksy and purist - highbrow, continues in patches.
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The patois, the tall stories, the cussed argumentative character continue. Allahabad has witnessed the recession of the Colonial world and is now undergoing a seismic shift from a city defined by the classes to a city brought to revise its identity by the masses. But that is the direction taken by any democracy worth its name. Already have an account? Sign in. Sign up for a day free trial. Sign Up. Find mobile-friendly version of articles from the day's newspaper in one easy-to-read list. Enjoy reading as many articles as you wish without any limitations.