Early Yiddish Epic

Unlike most other ancient European, Near Eastern, and Mediterranean civilizations, Jewish culture surprisingly developed no early epic tradition: while the Bible comprises a broad range of literary genres, epic is not among them. Not until the late medieval period, Beginning in the fourteenth century, did an extensive and thriving epic tradition emerge in Yiddish. Among the few dozen extant early epics, there are several masterpieces, of which ten are translated into English in this volume. Divided between the religious and the secular, the book includes eight epics presented in their entirety, an illustrative excerpt from another epic, and a brief heroic prose tale.These texts have been chosen as the best and the most interesting representatives of the genre in terms of cultural history and literary quality: the pious “epicizing” of biblical narrative, the swashbuckling medieval courtly epic, Arthurian romance, heroic vignettes, intellectual high art, and popular camp.

Cover -- Contents -- Preface -- Acknowledgments -- Abbreviations -- 1. Introduction -- 2. "Whither Am I to Go?": Old Yiddish Love Song in a European Context -- 3. (Non- )Intersecting Parallel Lives: Pasquino in Rome and on the Rialto -- 4. Purim Play as Political Action in Diasporic Europe and/as Ancient Persia -- 5. Vashti and Political Revolution: Gender Politics in a Topsy-Turvy World -- 6. The Political Liminality of Mordecai in Early Ashkenaz -- 7. Feudal Bridal Quest Turned on Its Jewish Head -- 8. The Other of Another Other: Yiddish Epic's Discarded Muslim Enemy -- 9. Conclusion -- Appendix: Elia Levita's Short Poems (English translation) -- Bibliography -- Index -- A -- B -- C -- D -- E -- F -- H -- I -- K -- L -- M -- N -- O -- P -- R -- S -- T -- V -- W -- Y

Unlike most other ancient European, Near Eastern, and Mediterranean civilizations, Jewish culture surprisingly developed no early epic tradition: while the Bible comprises a broad range of literary genres, epic is not among them. Not until the late medieval period, Beginning in the fourtheeth century, did an extensive and thriving epic tradition emerge in Yiddish. Among the few dozen extant early epics, there are several masterpieces, of which ten are translated into English in this volume.

This book is a comprehensive introductory manual that guides beginners to a functional reading knowledge of late medieval and early modern Yiddish (c.1100-1750). It is the first such manual to exist for that language, whose early literary tradition comprises a range of genres as broad as other contemporary European literary traditions. The guide is organized as a series of progressively more complex lessons, focused on key texts of the literary corpus, which are presented in their authentic form as found in manuscripts and early printed books. The lessons seek to accommodate readers ranging from absolute beginners to those who might already know Hebrew, medieval German, or modern Yiddish. The focal texts are the Old Yiddish midrashic heroic lay,'Joseph the Righteous', from the earliest extant manuscript collection of Yiddish literature (1382), the Middle Yiddish romance adventure tale, 'Briyo and Zimro', from a later collection (1585), and a full canto of the Middle Yiddish epic, Pariz and Viene (1594), each with full glosses and a step-by-step introduction to the morphology, syntax, and phonology. Each lesson also includes a brief supplemental text that cumulatively demonstrates the broad cultural range of the corpus. In addition, several appendices of supplementary material round out the volume, including a collection of additional readings, a table of the manuscript hands and printing fonts employed in the volume, and a full end-glossary of all Yiddish words found in the texts.

This volume is the first comprehensive anthology of early Yiddish literature (from its beginnings in the twelfth century to the dawn of modern Yiddish in the mid-eighteenth century) for more than one hundred years. It includes the broad range of genres that define the corpus: Arthurian romance, heroic epic, satire, lyric, drama, biblical/midrashic epic, devotional literature, biblical translations, glosses, medicine, magic, legal texts, oaths, letters, legends, autobiography, travelogue, fables, riddles, and adventure tales. One hundred and thirty texts in the original Hebrew alphabet, edited anew from the earliest extant sources, are provided with introductory headnotes that include detailed information concerning sources, author (if known), the research literature, and the place of the text in the literary tradition.

Jean Baumgarten's Introduction to Old Yiddish Literature, thoroughly revised from the first edition and translated into English, provides students and scholars of medieval, Renaissance, and early modern European cultures with an exemplary survey of the broad and deep literary tradition in Yiddish. Baumgarten conceives of his work as the study of an entire culture via its literature, and thus he conceives of literature in a broad sense: he begins with four chapters addressing pertinent issues of the larger cultural context of the literature and moves on to a consideration of the primary genres in which the culture is expressed (epic, romance, prose narrative, drama, biblical translation and commentary, ethical and moral treatises, prayers, and the broad range of literature of daily use - medical, legal, and historical). In the field of early Yiddish studies the book will be the standard of intellectual breadth and scholarly excellence for decades to come. In this second edition, the hundreds of text citations and bibliographical references that are the scholarly basis of the study have been verified, and the citations translated anew directly from the original source.

Envisioned as a tribe of ruddy-faced, redheaded, red-bearded Jewish warriors, bedecked in red attire who purportedly resided in isolation at the fringes of the known world, the Red Jews are a legendary people who populated a shared Jewish-Christian imagination. But in fact the red variant of the Ten Lost Tribes of Israel is a singular invention of late medieval vernacular culture in Germany. This idiosyncratic figure, together with the peculiar term "Red Jews," existed solely in German and Yiddish, the German-Jewish vernacular. These two language communities assessed the Red Jews differently and contested their significance, which is to say, they viewed them in different shades of red. The voyage of the Red Jews through the Jewish and Christian imagination, from their medieval Christian nascence, through early modern Old Yiddish literature, to modern Yiddish culture in Eastern Europe, Palestine, and America, is the story of this book. By studying this vernacular icon, Rebekka Voß contributes to our understanding of the formation of minority awareness and the construction of Ashkenazic Jewish identity through visual cultural encounters. She also spotlights the vitality of vernacular culture by demonstrating how the premodern motif of the Red Jews informed modern Yiddish literature, and how the stereotype of Jewish red hair found its way into Jewish social critiques, political thought, and arts through the present day. Sons of Saviors is a story about power: the Yiddish reappropriation of the Red Jews subverted the Christian color symbolism by adjusting the focus on redness from a negative stereotype into a proud badge of self-assertion. The book also includes in an appendix the full text of a significant Yiddish tale featuring the Red Jew, translated by the author.

A unique analysis of the intensive interest in Jewish culture of early modern Christian Humanists as a part of their comprehensive program of study of Greek, Latin, and Hebrew. The book focuses on how that interest was particularly manifested in a score of treatises on Sixteenth and Seventeenth Century Yiddish language and literature.