Jew hat

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Depiction of a Jew hat in the Frankfurt Jewish Order (Stättigkeit) (1613). The obligation to wear the hat was lifted by this time.
Pfennig Landgraviate of Leuchtenberg from 1528 with a Jew hat

A Jewish hat is an iconographic representation of a hemispherical or conical, broad-brimmed hat with a knob on the top ("pileum cornutum" = horned hat). This hat was used in book illumination and other illustrations from the 11th century to mark people as Jews. It comes from a voluntarily worn, Jewish costume , but was prescribed to Jews from the 13th century for anti-Judaistic motives as a stigmatizing mark.

iconography

Weißenauer Passionale: Finding the Holy Cross, before 1200
Rudolf von Ems : World Chronicle. Burial of christ. After 1350

Beginning as a label with no Jewish reference

The oldest surviving illustration of the Jew hat comes from the Precious Bernward Gospel Book of Bernward von Hildesheim from the year 1015. In each depiction of the adoration by the Magi , John the Baptist and Judas Iscariot each carry different groups of people, the Three Kings, the listeners of John as well as the priests who pay the Judas, the Jew hat .

Sara Lipton , professor at Stony Brook University , concludes from the illustration of the Magi with the hat that the hat in this work did not serve as a marker for Jews, but as an iconographic motif for the Eastern origin, age and education of the pictured people. She derives this from the time of origin, when the Ottonians clearly withdrew from Constantinople , and identifies the Jewish hat in the illustrations for Bernward with the Phrygian cap , which was used in Byzantine illustrations. Lipton identifies the three groups of figures depicted with the hat with the three possible reactions of contemporaries to the appearance of Jesus: rejection and hatred by the priests, indifference from the listeners of John and adoration by the three kings. On the other hand, bishops in the Western Catholic Church introduced the pointed miter as a new headgear around the time the Gospel was written . She peeled off a headband. With the presentation in his Gospel, Bernward did not exclude himself, but on the contrary connected the bishops of his time and thus himself with his predecessors, be they Jews or non-Jews, and referred to the dangers and responsibilities as scholars.

Development as a specifically Jewish hallmark

Around 1056 the pointed hat was used again in the Reichenau monastery , the priests and elders who discussed the execution of Jesus were clothed with it. And in the church of Jelling , Denmark, built around 1100, there is an image of John the Baptist, apparently copied directly from the Bernward Gospels, including the pointed hats of his listeners. In 1084, the monk Goderan in Lobbes Abbey in what is now Belgium was the first to use the Jewish hat for his initials for the Old Testament. In 1096 Goderan made another Bible for the Stablo monastery and used the pointed hat again. This Bible, now in the British Library , has long been considered the first illustration of the Jewish hat.

This iconography was interpreted as a graphic representation of anti-Judaism because it was created during the First Crusade with its persecution of the Jews . Lipton contradicts: For them, Goderan's initials are a representation of age, knowledge and experience as well as an assignment to the eastern cultural area. Both had positive connotations in his time, so that the images as well as the Crusades testify to a turn to the East and the events of the Gospels, not a rejection.

For demarcation

A systematic revaluation of Judaism in Christian iconography is assumed in the second half of the 12th century. The controversial autobiography of Hermann von Köln , which was published around 1170 under the title De conversione sua opusculum, is considered influential . Hermann was a Christian convert from Judaism and became a Premonstratensian in the Cappenberg Monastery and for the first time describes Jews as ignorant, misguided, who have neither heard nor wanted to hear about Christ. Practically at the same time there are the first crucifixion scenes in which Jews are explicitly depicted as such with the Jewish hat and connoted as guilty and evil, including a prominent depiction in Petrus Lombardus glossing on Psalm 68.

This gave rise to the classic iconographic use of the Jewish hat. For the next few decades it was the decisive attribute of “the Jew” in Christian illumination .

Replacement in iconography

In Christian visual art, the Jewish hat was soon on the decline as a symbol for Jews. From the middle of the 13th century and increasingly in the 14th century, a physiognomic marking for the Jews was created . In particular, this resulted in the caricature of the Jew with a hooked nose. This was continued into the late Middle Ages and into the present.

Real clothes

Seal of the Jewish community of Augsburg, 1298. It shows the imperial eagle and the Jewish hat
The prophet Daniel . Stained glass in Augsburg Cathedral, around 1100

The choice of the Jewish hat as an attribute comes from headgear worn by Jews in everyday life. The actual distribution of the Jewish hat, its tradition and voluntariness are not easy to see from the sources. The Jewish lexicon of 1930 only recognizes the Jewish hat as prescribed clothing. On the other hand, in historical literature, the Jewish hat is considered to be typical headgear of German Jews, chosen voluntarily and self-determinedly for a long time. This is supported by the fact that it was also used as a symbol on seals, coats of arms and coins. Jewish manuscripts also used the Jewish hat as an illustration.

Jewish tradition

What is certain is that a specific Jewish costume first had to develop. At first, Jews wore the same clothes as their fellow men. Archbishop Agobard of Lyon (779–840) complained that some Jewish women were no longer recognizable as such by their clothing. On the other hand, a rabbinical assembly in the Rhineland at the beginning of the 13th century explicitly set up the religious duty as Taqqanot to wear hair and beard in a "Jewish style" and "by no means to imitate Christian beard." The specific costume came from its own tradition as well also as a demand for demarcation from the outside. Only after Jews wanted to give up this specific costume on a large scale due to assimilatory efforts or even only wanted to change it, there was massive pressure from the Christian side.

The Jewish hat originated from the simple Persian cap, which was a common item of clothing in the Islamic culture together with the caftan . Jews stayed with this traditional headdress when the Muslims adopted the turban . The hat probably came to Europe via Spain or Byzantium.

As a mandatory stigmatizing mark

Anti-Jewish representation of the crucifixion of Christ. Katharinenkapelle in Landau in the Palatinate , after 1350

Under Pope Innocent III. The Fourth Lateran Council demanded that 1215 population groups such as Jews and Saracens (meaning Muslims ) wear a stigmatizing mark. The decision expressly stated that they could no longer be distinguished from Christians in parts of Europe. This demand was not addressed to the Jews themselves, but to secular power. Because only this could make regulations for non-Christian population groups. The council did not specify the type of marking.

As a rule, particular councils then made corresponding demands to their sovereigns, in which specific characteristics were often required. These included a special cloak that was prescribed in Perpignan in 1295 , a gown in Aragon and also the pointed Jewish hat prescribed by the Synod of Breslau in 1267 and of Vienna in the same year. The “ Schwabenspiegel ”, as an imperial German land law outside of Saxony from 1270/75, explicitly required the Jewish hat as a mark. Elsewhere it was a yellow hat that became mandatory in Italy in the 15th century. For Jewish women veil were given as an indication, such as in a papal bull of 1257, and councils of Ravenna in 1311 and 1442. Cologne 1360 was prescribed a red skirt in Rome all Jewish women, in Cologne they had particularly long from 1404, when Heuken designated capes, wear.

As a punishment, non-Jewish people were also imposed on non-Jewish people in individual cases. Non-Jews who have entered into a sexual relationship with Jews and usurers are named.

Due to the constantly changing fashion, these marks became obsolete again and again, because if red skirts became popular with all classes of the population, they could no longer serve as a stigma. For this reason, a specific badge appeared as a mandatory feature from 1227 and was more and more widespread in the following decades and centuries. These laws began in cultures where Jews usually wore the same clothes as their fellow human beings. The first known provision comes from England in 1218, Castile in 1219, the Provence 1234 and the Papal States in 1257. In England, was given a white patch in the shape of the two tablets of the law, in most other states, a yellow ring , often later, a red-white ring .

In Germany, until the 15th century, Jews mostly wore their traditional clothing and especially the Jewish hat, so that here the ring (in yellow or another color) was only introduced from 1451 (Nuremberg and Bamberg) and 1452 (Frankfurt am Main) . It became mandatory in the Habsburg hereditary lands in 1551. With a few exceptions, these regulations remained in place until the late 18th century, but their enforcement was differently strict in the various regions, so that church councils urged them to be observed again and again.

heraldry

City coat of arms of Judenburg

The so-called Jewish hat is in the Heraldry a common coat of arms figure and is rarely shown without a human head in the crest. The cap-shaped headgear is the one already worn by Israelites in the Middle Ages. The coat of arms figure can be in the shield or in the upper coat of arms . Its appearance is actually white (silver) or yellow (gold). But the hat was occasionally confused with the monkshood out of ignorance .

numismatics

The Judenkopf dime is under elector Friedrich II. Meek the embossed of Saxony (1428-1464) after the coinage system 1444 to about 1451 Oberwährgroschen the Saxon Grosch time . The name of the coin is derived from the image of the Meißner helmet with a man's head, the so-called Jew's head.

literature

Web links

Commons : Judenhut  - collection of pictures, videos and audio files

Remarks

  1. ↑ Lipton 2014, p. 16
  2. ↑ Lipton 2014, p. 25.
  3. ^ The Three Magi. Saralipton.com, Precious Gospel Book of Bernward von Hildesheim, fol. 18r
  4. ↑ John the Baptist sermon of penance and calling of the first four apostles. German Documentation Center for Art History - Photo Archive Photo Marburg; Precious Gospel Book of Bernward von Hildesheim, fol. 75r
  5. ↑ The last supper and Judas receives his reward. German Documentation Center for Art History - Photo Archive Photo Marburg; Precious Gospel Book of Bernward von Hildesheim, fol. 118r
  6. ↑ Lipton 2014, pp. 25-39
  7. ↑ Lipton 2014, p. 39
  8. ^ Evangelistar Heinrichs IV. (?), Two scenes: The Jews consulting each other. Kupferstichkabinett Berlin, Ident. No. 78 A 2, fol. 26 verso
  9. ↑ Lipton 2014, p. 46
  10. ↑ Lipton 2014, p. 47
  11. ↑ Bible ('The Stavelot Bible'). British Library
  12. ^ Alfred Rubens: A history of Jewish costume . Valentine, Mitchell & Co 1967, pp. 92, 102
  13. ↑ Bernhard Blumenkranz: Le Jiuf médiéval au miroir de l'art chrétien . Paris 1966, pp. 13-20; Lipton 2014, p. 23
  14. ↑ Lipton 2014, pp. 54, 99
  15. ↑ a b Lipton 2014, p. 99 f
  16. ↑ Initial on Psalm 68. Saralipton.com, Peter Lombard 1166, Heads of State and University Library, ms. a. 244, fol. 113v
  17. ↑ Lipton 2014, pp. 171-199, 172, 186
  18. ↑ Lipton 2014, pp. 171-199, 197
  19. ↑ a b M.G .: costumes of the Jews . In: Jüdisches Lexikon , Volume 4 1930, Sp. 1009-1027, 1014-101.7
  20. ^ A b c d e Robert Jütte: Stigma symbols - clothing as an identity-creating feature in late medieval and early modern marginalized groups (Jews, prostitutes, lepers, beggars). In: Saeculum. Vol. 44 (1993), pp. 65-98, 69-73
  21. ↑ a b c Martha Keil: “Jewish” clothing between self-representation and compulsory labeling . In: University of Salzburg: Handbook of Jewish cultural history . Version dated June 2013, accessed on August 5, 2019
  22. ^ Alfred Rubens: A history of Jewish costume . Valentine, Mitchell & Co 1967, pp. 3, 106
  23. ↑ Lipton 2014, pp. 158-160
  24. ↑ "The iuden süllent iudenhüt in all Stetten because sy ynn seynd, so that sy is distinguished from the kristen that one should have sy for iuden." Schwabenspiegel: Cap. CCCXLV From the iuden right das merck. (PDF) Digitized at opera-platonis.de
  25. ^ A b Alfred Rubens: A history of Jewish costume . Valentine, Mitchell & Co 1967, pp. 110, 114
  26. ↑ Gert Oswald : Lexicon of Heraldry. Bibliographisches Institut, Leipzig 1984, p. 217.
  27. ↑ Gerhard Krug: Die Meißnisch-Saxon Groschen 1338-1500 (1974), p. 144
  28. ↑ Helmut Kahnt: Das große Münzlexikon von A to Z (2005), p. 211: Judenkopfgroschen
  29. ↑ Heinz Fengler, ...: transpress Lexikon Numismatik (1976), p. 162: Judenkopfgroschen, Judenhut