02904cam a22003013u 450000100060000000300070000600500170001300600020003000700050003200800410003704000110007804100170008905000070010610000390011324500220015226400510017430000470022533600260027233700260029833800360032450000310036050801860039152018420057753400640241965300180248385600580250185600430255977755UtSlPG20260610134812.0mcr n260607r20261881utu|||||o|||||||||||||| d  aUtSlPG 7aen2iso639-1 4aGR1 aConway, Moncure Daniel,d1832-190714aThe wandering Jew 1aSalt Lake City, UT :bProject Gutenberg,c2026  a1 online resource :bmultiple file formats  atextbtxt2rdacontent  acomputerbc2rdamedia  aonline resourcebcr2rdacarrier  aRelease date is 2026-01-23  aTim Lindell, Daniel Lowe, and the Online Distributed Proofreading Team at https://www.pgdp.net (This book was produced from images made available by the HathiTrust Digital Library.)  a"The wandering Jew" by Moncure Daniel Conway is a comparative folklore and religious study written in the late 19th century. It investigates the legend’s origins, variants, and meanings across Eastern, Hebrew, and Christian mythologies and European folk tradition. Centering on figures like Cartaphilus/Ahasuerus and other “undying ones,” it explores how the tale reflects humanity’s fears, hopes, and the social treatment of Jews.

The opening of this study explains why the subject deserves serious attention, then gathers the earliest attestations: a 13th-century account recorded by Matthew Paris about Cartaphilus, a related version in Philippe de Mousket, and a 16th–17th-century wave of pamphlets and claimed sightings of “Ahasuerus” from Hamburg across Europe. It recounts Westphalus’s influential 1613 report of a penitent Jewish shoemaker cursed by Jesus to wander, notes both skeptical and credulous responses, and catalogs further notices (including the Turkish Spy letter), early English and French versions, and rebuttals. From there it widens the frame, surveying global motifs of undying or sleeping figures (Odin, Freyr, Arthur, Barbarossa, the Seven Sleepers) and tracing deeper sources in Iranian Yima/Yama and biblical figures such as Enoch, Cain, Moses, and Elijah. It then generalizes the legend into Messianic and anti-Messianic patterns (Ancient of Days, Son of Man, Armillus/Antichrist), links it to Christian ideas of transfiguration and the saying that John would “tarry,” and shows how the “mark of Cain” attached the myth to Judas, Nero, Pilate, and Malchus. The section closes by turning to the early theological framing of the Jew in Christian thought after the Temple’s fall, setting up the social and doctrinal implications to come. (This is an automatically generated summary.)  pOriginally published:cNew York: Henry Holt & Company, 1881  aWandering Jew4 uhttps://hdl.handle.net/2027/coo1.ark:/13960/t77s88w1940uhttps://www.gutenberg.org/ebooks/77755