Jack Salzman, Cornel West Struggles in the Promised

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6. William Jordan, "Marian Devotion and the Talmud Trial of 1240," in
Religionsgesprache im Mittelalter, ed. Bernard Lewis and Friedrich Niewohner
(Wiesbaden, 1992), pp. 71-75.
7. On images of avarice, see Lester Little, "Pride Goes before Avarice: Social
Change and the Vices in Latin Christendom," American Historical Review, 76 (1971),
44; and Priscilla Baumann, "The Deadliest Sin: Warnings against Avarice and Usury
on Romanesque Capitals in Auvergne," Church History, 59 (1990), 7—18. On demonic
images, see Cohen, Under Crescent and Cross, pp. 171—72.
8. Isaiah Shachar, The Judensau: A Medieval Anti-Jewish Motif and Its History
(London, 1974); Ruth Mellinkoff, Outcasts: Signs of Otherness in Northern European Art
of the Late Middle Ages, 2 vols. (Berkeley, 1993), 1:93, 108.
9. Joshua Trachtenberg in his famous study, The Devil and the Jews (New Haven,
1944; reprinted 1983), pp. 207—16, while noting this conflation in the mental imagination,
also remarked at the relatively small number of judicial accusations that it
generated against Jews.
10. On the matters addressed in this and the following paragraph (and, of course,
on the countervailing tendencies as well), there are some useful observations in John
Edwards, The Jews in Christian Europe 1400—1700 (London, 1988), pp. 11-65, and in
Myriam Yardeni, Anti-Jewish Mentalities in Early Modern Europe (Lanham, Maryland,
1990), pp. 1-53.
11. For a convenient, if incomplete, list of expulsions, see Edwards, Jews in
Christian Europe, pp. 10-12; on ghettoization, Kenneth Stow, Alienated Minority: The
Jews of Medieval Latin Europe (Cambridge, MA, 1992), pp. 304-08.
12. On the large-scale conversions and some of the suspicions they engendered
(especially in Spain, less so in Portugal), see Edwards, Jews in Christian Europe, pp.
29-35.
13. Richard Emmerson, Antichrist in the Middle Ages: A Study of Medieval
Apocalypticism, Art, and Literature (Seattle, 1981), pp. 27, 46, 79-81, 90-91,
100-101, 127, 129, 134-35, 140, 144, 164-65, 170. Some Protestants recognized
the eschatological role of Jews, their conversion at the Last Day to the religion of
Christ, without accepting traditional interpretations of their relation to Anti-Christ:
pp. 215, 217, 220.
14. For the most positive statement of this position for the fourteenth century,
see Joseph Shatzmiller, Shy lock Reconsidered: Jews, Money lending, and Medieval Society
(Berkeley, 1990).
15. On interest in Jewish learning in various periods (and the problematic results
of such interest), see Beryl Smalley, The Study of the Bible in the Middle Ages, 3rd ed.
(Oxford, 1983) with a summary of more recent work and interpretations in Jordan,