Sternberger host abuse trial

from Wikipedia, the free encyclopedia
Sternberger emergency banknote from 1922 - caption: "The fire death of the waiter in Sternberg 24 Oct. 1492"

The Sternberg host- abuse trial , also known as the Sternberg Jewish trial or the Sternberg Jewish pogrom , was a public trial against Jews from all over Mecklenburg , who had been accused of sacrificing the host . As a result, 27 Jews were sentenced to death by fire and executed at the stake on October 24, 1492 outside the gates of Sternberg . The hill on which the pyre stood is still called the Judenberg today.

Legend and historical background

The alleged footprints of Eleazar's wife

According to a legend handed down in different versions , the Sternberg Jewish pogrom was preceded by the following:

“In 1492 the priest Peter Däne is said to have sold two consecrated hosts to the Jew Eleazar. The Jews were supposed to have pierced the hosts at the wedding of Eleazar's daughter with needles so that blood flowed from them. It is said that the host then instructed his wife to throw the wafers wrapped in a cloth outside the city in the Mühlbach, but she did not succeed. In front of the mill gate she sank with both feet in the stone pavement, could only back out and collapsed dead in front of her house. The prints of her feet are said to have been found the next day in a stone at the city gate. "

On July 20, 1492, the daughter of the Jew Eleazar, who lived in Sternberg, married. In the following month, Peter Däne -  vicar at the Altar of All Saints in Sternberg - reported the Jews present at the wedding celebration, including many from all over Mecklenburg, to the Provost of the Schwerin Cathedral because of the sacrilege of the host . Dane claimed that the wife of the Jew Eleazar gave him desecrated and blood-stained hosts on August 21, 1492 after her attempt to throw them into the Mühlbach had failed. Then, according to Dane, he buried the hosts at the former Fürstenhof in Sternberg. The hosts, apparently discolored red from blood, were found on August 29, 1492 at the place he had indicated. Thereupon the sovereigns had all Mecklenburg Jews arrested and subjected them to an embarrassing questioning in Sternberg on October 22, 1492 . As a result of the interrogations, 65 Jews were found guilty, five are said to have pierced the wafers and 60 to have acted as aiding and abetting. The Jew Eleazar could not be found. His house was demolished and, as a "banned place", was still in ruins for a long time. The Urgicht , the torture- extorted confession of the sacrifice of the host, was incorporated into a board as an inscription. In this final confession of the Jews and the priest, Peter Däne claimed that he himself had delivered two consecrated hosts to the Jew Eleazar in exchange for a previously pledged grapen . After the interrogation, Dane was brought to Rostock , sentenced to death by fire by a clerical court and executed in front of the city on March 13, 1493. The plaque with the original gout was placed in the Sternberger Rathaussaal - the assembly room of the Mecklenburg state parliament  . It was destroyed in a fire in 1659. A copy of the text is available today, while the original of the first interrogation protocol - recorded immediately after the host offense was reported - is kept in the original state archive in Schwerin. The original gout was performed by the Jews in the presence of the Mecklenburg dukes Magnus II and Balthasar , the rulers of the neighboring principalities and several bishops . In the Magdeburg single-sheet print from 1492, the Elector Johann von Brandenburg (Cicero) , Duke Heinrich the Elder of Braunschweig and Lüneburg , Duke Bogislaw X. of Pomerania , the Archbishop of Magdeburg Ernst II of Saxony , the Bishop of Ratzeburg Johannes Parkentin , the Bishop of Cammin Benedikt von Waldstein and the Bishop of Schwerin Konrad Loste , in whose diocese Sternberg was. The Magdeburg pamphlet from 1492 closes with a call to all princes and city councilors to also expel their Jews.

Political consequences of the Sternberg pogrom against the Jews

After the Sternberg Jewish pogrom , all Jews - a total of 247 people - had to leave Mecklenburg. Their fortune was confiscated by the Mecklenburg dukes and all debts were declared invalid. The Jewish communities outside Mecklenburg thereupon imposed a ban on the country. From then on, this forbade Jews to settle in Mecklenburg. It was not until the beginning of the 18th century that the ban lost its effect that Jewish families settled in Mecklenburg again.

Just like the Mecklenburg Dukes, the Duke of Pomerania , Bogislaw X. , also expelled the local protective Jews from his domain in 1492 . There were 22 Jews named in the Jews' privilege of December 30, 1481 and their families, who lived in the cities of Damm, Pyritz, Gartz and Greifenhagen. It was only in the second decade of the 16th century that Jews were found to have resided in Pomerania.

In 1493, the archbishop of Magdeburg, who was involved as a judge in the Sternberg host-abuse trial, expelled all Jews from the archbishopric of Magdeburg . This was preceded by violent disputes between the archbishop as the patron of the Jews and the council of the old town Magdeburg. The reason was a conflict between citizens of the city and the Jewish community in the Magdeburg suburb of Sudenburg in May 1492, during which the archbishop was still defending the Jews. The Magdeburg Jews received the proceeds from the sale of their land, which the Council of Sudenburg had to acquire on the orders of the archbishop, and were allowed to take their traveling belongings with them. For the use of the land, the Sudenburg council had to pay 65 Rhenish guilders interest twice a year for the archbishop's table . The former Jewish village was named Mariendorf and became part of Sudenburg. The synagogue was converted into a Marienkapelle, as were 15 more between 1349 and 1519 in German-speaking countries.

In the following years the bishops of the Magdeburg suffragan dioceses Naumburg-Zeitz and Merseburg expelled their protective Jews. The Merseburg bishop Thilo von Trotha still refused in 1493 the deportation of the Jews requested by the Magdeburg archbishop. Only after his death in 1514 were the Jews expelled by his successor Adolf von Anhalt-Zerbst . In 1494, the episcopal cities of Naumburg and Zeitz received from Bishop Johann III. Schoenberg promised " to say goodbye to the local Jews after their escorts and prescriptions have expired, to expel them from all areas and to not admit any more Jews in the future either." In 1494 all Jews were expelled from the city of Naumburg, but not from the diocese and in 1517 from the city of Zeitz. To replace the failed Jewish money Naumburg had 60 and Zeitz 40 Rhenish florins to the bishop's annual chamber to pay, removable Rhine 1200 or 800 guilders.

In 1510, Elector Joachim I drove the Jews out of the Mark Brandenburg . In 1509, the Brandenburg Elector had granted 28 Jews the right to stay in 14 cities in the Mark for three years. For this they paid a total annual protection fee of 270 guilders in individual amounts of 4 to 50 guilders. As in Mecklenburg, the expulsion of the Jews was preceded by a show trial in which the Jews were alleged to have committed sacrilege during the wedding . Since guests from all over the region were usually present at Jewish weddings, charges could be brought against the Jews beyond the local framework . As a result of the subsequent Berlin host-molester trial , 39 Jews were burned at the stake and two others - who had converted to Christianity through baptism - were beheaded. 60 Jews still in custody had to leave the country in the course of the year after they had committed the original feud .

Contemporary publications and media distribution

Burning of the Jews at Sternberg under Magnus II (1492).

As late as 1492, pamphlets were published about the alleged Sternberg sacrifice in Magdeburg, Cologne and Lübeck. In addition to shorter pamphlets, an extensive representation was usually published. In Magdeburg, Simon Koch published a leaflet , a pamphlet and a monograph in 1492 . With the invention of letterpress printing , the printed matter could be distributed quickly and in large numbers. In 1493, Hartmann Schedel from Nuremberg recorded the events in his widespread world chronicle . The humanist Hinrich Boger wrote a poem about it that was often printed at the time. Only the historian, lawyer and Mecklenburg court counselor Nikolaus Marschalk - from 1510 associate professor at the University of Rostock  - claimed in his publication "Mons Stellarum", first published in Latin in 1512 , to present only the actual events. His detailed report was presumably aimed at the recognition by the Pope of the sacrifice of the host, which was imputed to the Jews, as a blood miracle .

Host sacrilege and blood miracle in the Middle Ages

The Roman Catholic Church had on her fourth Lateran Council (1215), the transubstantiation - the transformation of bread and wine into the body and blood of Jesus Christ  for - Dogma levied. According to the Catholic view, hosts are transformed into the body of Jesus Christ through the ordination of a priest during the celebration of the Eucharist . The piercing of the consecrated hosts meant imitating the crucifixion of Jesus Christ in order to torture him again out of hatred. The leakage of blood from the pierced hosts - the blood miracle - was seen as a visible sign of host violence. In the 14th and 15th centuries, many lawsuits against Jews with a predetermined outcome were carried out under the charge of the sacrifice of the host - according to canon law , they were usually punished with death by fire . Confessions were extorted through the embarrassing questioning . After the alleged wrongdoers had been punished, the hosts allegedly pierced by them and seemingly discolored red with blood were worshiped religiously. The pilgrims on a pilgrimage to a recognized blood miracle could be granted papal indulgence . A corresponding request for indulgence on the "Holy Blood of Sternberg" was made by the Mecklenburg dukes in 1515 through their procurator in Rome, Nicolaus Franke .

Relic Worship and Prosperity

Table top with inscription: "Dit is de tafele dar de joden dat hillige sacrament up gesteken und gemartelet hefft tom Sternberge in jare 1492."

The pierced and apparently blood-stained Sternberg hosts were kept in a monstrance in the Chapel of the Holy Blood, which was added to the Sternberg town church , as objects of religious veneration. Pilgrims were shown the host monstrance twice a day. It was destroyed in a great fire in 1741, the whereabouts of the hosts are unclear. The tabletop on which the host iniquity is said to have been committed and the grape allegedly pledged by Peter Däne - inside the awls with which the wafers are said to have been pierced - were kept in the chapel so that they can be seen by all visitors. The tabletop that used to hang on a pillar of the chapel can now be seen in the access area in front of the chapel, while the grapen and awls hung on the wall were stolen by a Swedish horseman in 1638. A granite stone with oversized footprints was set into the outer wall of the chapel, which is still there today.

On March 19, 1494, the bishop and cathedral chapter of Schwerin gave their approval for the construction of the chapel (completed in 1496) and determined the distribution of the offerings . A third of the money was given to the Sternberg pastor and a further third to the Schwerin bishops and the Schwerin Cathedral Chapter - this third was initially used for the construction of the Chapel of the Holy Blood - as well as the St. Jakobi Cathedral Collegiate Church in Rostock . Leaflets and prints with depictions of the host sacrilege ensured that Sternberg was known for a short time in the entire Sacrum Romanum Imperium and developed into the most important and best-known pilgrimage site in Mecklenburg. In Stralsund alone, 23 wills provided for the sending of pilgrims to Sternberg.

The Sternberg pilgrimage sign , often still preserved on church bells today, depicts a double-winged monstrance crowned by a crucifix in bas-relief . The wings of the monstrance each show a host held by two angels. About a star in the foot is in minuscule script : sterneberch . As early as 1494, the first pilgrimage signs were cast on bells in Mecklenburg, later also nationwide. (Fig. S. Jörg Ansorge 2010, p. 94)

The chapel was visited by thousands of pilgrims every year around 1500, so that the miracle veneration brought in the enormous sum of 400 guilders annually . In view of the enormous income of the church, the Mecklenburg dukes also had a chapel built on their former royal court in Sternberg in 1500 , exactly where two of the allegedly violated and blood-stained hosts had been found. In the same year they donated with the permission of Pope Alexander VI. An Augustinian monastery on the grounds of the Fürstenhof to accommodate the numerous pilgrims. With Pope Leo X. in 1515 they sought an indulgence for the "Holy Blood" and the power of disposal over the annually incoming offerings, with the exception of 100 guilders for the Sternberg pastor and from 1494–1503 Schwerin Cathedral Provost Johannes Goldenboge .

Due to the spread of the Reformation in Germany, fewer and fewer pilgrims came to Sternberg from 1524. The Augustinian monastery was closed in 1527. After the Reformation in Sternberg was introduced by the reformer Faustinus Labes , the worship of the "Holy Blood" ceased completely in 1533.

Classification in the historical context

The Sternberg host-desecration trial, the subsequent Jewish pogrom and the expulsion of the Jews from Mecklenburg stood in the late Middle Ages at the end of a period of pogroms and expulsions of Jews throughout the Holy Roman Empire and throughout Europe. Jews were expelled from England (1290) and France (1306/1394) as early as the 13th and 14th centuries. At the same time as the expulsion from Mecklenburg and Pomerania, they were expelled from Spain in 1492 as a result of the Reconquista and from Portugal in 1497.

In the German-speaking countries, the late Middle Ages, initially during the “Rintfleisch Pogrom” (1298) and the “ Armleder Uorganization ” (1336–1338), persecuted Jews that affected the entire Franconian region , spread beyond it and were characterized by numerous pogroms. Between 1347 and 1350 a wave of pogroms against the Jews then spread across the entire old empire. The cause was the occurrence of the plague , for the outbreak of which the Jews were held responsible. Due to the increased hostility towards Jews and the deterioration in their legal and economic situation, the expulsion of Jews from most of the sovereign territories and imperial cities began at the end of the 14th century . The expulsions of Jews only came to an end in the 16th century with the beginning of the early modern period .

In the east of the Holy Roman Empire , Jews were expelled from the Wettin territories of Thuringia and Saxony in 1401 and 1432, respectively, and from the sovereign cities of the Mark Brandenburg for the first time in 1446. The expulsion of the Mecklenburg Jews (1492) was followed by the extensive expulsion from the sovereign territories of Pomerania ( 1492), the Archbishopric of Magdeburg (1493), the area of ​​the Counts of Schwarzburg (1496) and the Mark Brandenburg (1510), as well as the expulsion from the episcopal cities of Naumburg (1494) and Merseburg (1515). In the southeast of the Holy Roman Empire, Jews were expelled from Styria , Carinthia and Carniola in 1496 and from the archbishopric of Salzburg in 1498 . In Bohemia and Moravia the towns got rid of the local Jews around 1500. The last expulsions of Jews in the Holy Roman Empire took place in 1515 from the cities of Ansbach and Bayreuth . By the Prince Bishop of Kurmainz Albrecht II. And the Imperial City of Frankfurt am Main in 1515 planned expulsion of all Jews living in the city and the entire Middle Rhine-Main area failed, as did his attempt to drive from Mainz the Jews in 1515 and the 1516th

Causes of medieval hostility to Jews

Jewish pogroms have been handed down from Mecklenburg for Wismar (1270), Krakow am See (1325), Güstrow (1330) and Sternberg (1492) and prove medieval anti-Judaism . According to canon law , Christians were forbidden to lend money against interest until the 15th century , but Jews were not. Since they were forbidden from practicing a trade according to the guild and occupation with agriculture, they mostly earned their living in trade , as pawnbrokers or in interest and bills of exchange . The debtors of the Jews - including the sovereigns themselves - had a financial interest in getting rid of their creditors . In addition, the sale of indulgences and the worship of miracles promised the church and the sovereigns considerable income. In the late Middle Ages , Christians - now tolerated by the church - were also increasingly active as money lenders, including citizens and high clergy . Examples of this are the Fuggers and Welsers in southern Germany and the knighthood in the Mark Brandenburg. But not only financial, but also political and religious causes weakened the position of the Jews as protected by the sovereigns. In the hostile society shaped by Christianity , they were viewed as "agents of Satan". Together, religious, socio-psychological, political and economic factors led to the anti-Jewish actions in Sternberg in 1492. Due to the incomplete sources , the background can no longer be clarified with absolute certainty.

See also: History of the Jews (Middle Ages)

Publications after the Reformation and Enlightenment

As a result of the Reformation and the Enlightenment , the view of the events in the late medieval Sternberg changed.

In 1845 the Mecklenburg historian Georg Christian Friedrich Lisch described the Sternberg events in 1492 in "Meklenburg in Pictures" , two years later in more detail in the "Main Events in the Older History of the City of Sternberg" , printed in the yearbooks of the Association for Mecklenburg History and Archeology . As early as 1721, the Sternberg pastor David Franck had reported in detail on the events connected with the process of abusing the host and commented on them. Franck's account was based on "Michael Guzmers, Predigers zu Sternberg, a short report on the Jews who were burned at Sternberg" , which was published in Güstrow in 1629.

In 1874 Ludwig Donath published "The History of the Jews in Mecklenburg [...]" and analyzed the events from a Jewish perspective under the heading: "The Jews in Sternberg and their Martyrdom (1492)". By way of introduction, Donath pointed to the moral decline in the late medieval Mecklenburg.

In 1922, at the height of inflation in Germany , the city of Sternberg, like many other German cities in the Weimar Republic , printed its own emergency money in the form of serial notes . The motifs chosen were representations from the legend of the Sternberg host sacrilege. The Sternberger emergency money was issued without comment "as if it were a historical, truthful event."

In 1988 the historian Fritz Backhaus analyzed and compared the similarly staged host-molesting trials in Sternberg (1492) and Berlin (1510). From today's perspective, the alleged Sternberg host crime was considered in a publication by the State Office for Culture and Monument Preservation MV from 2008. Since 2007 a memorial in the Chapel of the Holy Blood has been commemorating the “Sternberg stigma”.

literature

  • David Franck : Thorough and detailed report of those wafers stabbed by the Jews in Sterneberg in 1492 and therefore bloodthirsty. 1721 ( online ).
  • Georg Christian Friedrich Lisch : Main events in the older history of the city of Sternberg. The Holy Blood at Sternberg. In: Yearbooks of the Association for Mecklenburg History and Archeology - Vol. 12 (1847), pp. 207-217 ( online ).
  • Johannes Erichsen (Ed.): 1000 years of Mecklenburg. History and Art of a European Region. State exhibition Mecklenburg − Vorpommern 1995. Catalog for the state exhibition in Güstrow Castle (June 23 - October 15, 1995), State Museum Schwerin - Rostock 1995, Hinstorff-Verlag, ISBN 3-356-00622-3 , p. 247/248.
  • Fritz Backhaus : The host desecration trials of Sternberg (1492) and Berlin (1510) and the expulsion of the Jews from Mecklenburg and the Mark Brandenburg. In: Yearbook for Brandenburg State History. 39, pp. 7-26 (1988).
  • Volker Honemann : The Sternberg desecration of the host and its sources. In: Martin Gosman, Volker Honemann (Hrsg.): Literary landscapes , writings on German-language literature in the east of the empire. Lang, Frankfurt am Main a. a. 2008, ISBN 978-3-631-57078-4 , pp. 187-216 (Cultural Change from the Middle Ages to the Early Modern Age, Volume 11; reading sample online ).
  • Josef Traeger : The Sternberg Sacrifice of the Host. In: The bishops of the medieval diocese of Schwerin. Leipzig 1984, pp. 160-162.
  • Ludwig Donath: The Jews in Sternberg and their martyrdom (1492). In: The history of the Jews in Mecklenburg from the oldest times (1266) to the present (1874); also a contribution to the cultural history of Mecklenburg. Leipzig 1874, pp. 50-79 ( online ).
  • Jürgen Borchert : The other part of the card box. Finds and harvested fruits. Rostock 1988, ISBN 3-356-00149-3 , p. 81 f.
  • Jörg Ansorge: Pilgrim Signs and Pilgrim Sign Research in Mecklenburg-Western Pomerania. Sternberg. In: Pilgrims from the East, Medieval Pilgrim Signs between the Baltic Sea, Danube and Seine. European pilgrimage studies. Vol. 10 (2010). Pp. 92, 94-96 ( online ).
  • Jürgen Gramenz, Sylvia Ulmer: The first Jews in Sternberg and their expulsion. In: (dies.): The Jewish history of the city of Sternberg (Mecklenburg). Hamburg 2015, ISBN 978-3-7323-4812-1 (hardcover), ISBN 978-3-7323-4811-4 (paperback), ISBN 978-3-7323-4813-8 (e-book), reading sample (at Google books).

Web links

Individual evidence

  1. ^ Fritz Backhaus: The Desecration of the Hosts from Sternberg (1492) and Berlin (1510) ... 1988, p. 10, (figures with reference to Simon Koch : Van der mishandelinge des hilligen Sacrament of the bosse ioden to den Sternberge , 6 sheet 4 °, Magdeburg 149).
  2. ↑ a b c d e f Johannes Erichsen (Ed.): 1000 Years of Mecklenburg. […]. Rostock 1995, p. 247/248, with reference to: Fritz Backhaus: The Desecration of the Hosts von Sternberg (1492) and Berlin (1510) ... 1988, pp. 7-26; Rosemarie Schuder, Rudolf Hirsch: The yellow spot, roots and effects of hatred of Jews in German history. Berlin 1989, pp. 129-144.
  3. ↑ a b Peter Ortag: Jewish culture and history. Foreword p. 7, Federal Agency for Civic Education, Bonn 2004.
  4. ↑ According to a Jewish legend, the footprints come from the rabbi of the community who was sentenced to death by fire . Leaving the footprints behind, he is said to have suddenly disappeared when he was about to climb the stake (Donath 1874, p. 54)
  5. ↑ Desecration of the Host in Sternberg ( Memento of the original from June 1, 2009 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. (April 3, 2008) @1@ 2Template: Webachiv / IABot / www.seehof-sternberg.de
  6. ↑ a b Hartmut Schmied: Extremely wondrous footprints . Nordkurier , August 12, 2007.
  7. ^ Krause:  Dane, Peter . In: Allgemeine Deutsche Biographie (ADB). Volume 4, Duncker & Humblot, Leipzig 1876, p. 726.
  8. ^ Georg Christian Friedrich Lisch: Main events in the older history of the city of Sternberg. 1847, p. 213.
  9. ↑ a b c d Georg Christian Friedrich Lisch: Main events in the older history of the city of Sternberg. 1847, p. 214.
  10. ↑ a b c d e f g h Andreas Röpcke: Sternberg 1492 and the consequences.  ( Page no longer available , search in web archives )  Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice. (State Office for Culture and Preservation of Monuments / State Archive / Jahr2008 / Archival Document of the Month April - accessed on June 11, 2012)@1@ 2Template: Toter Link / www.kulturwerte-mv.de  
  11. ↑ a b Georg Christian Friedrich Lisch: Main events in the older history of the city of Sternberg. 1847, p. 215.
  12. ↑ a b Georg Christian Friedrich Lisch: Main events in the older history of the city of Sternberg. 1847, p. 216.
  13. ^ Georg Christian Friedrich Lisch: Main events in the older history of the city of Sternberg. 1847, pp. 211-215.
  14. ^ Georg Christian Friedrich Lisch: Main events in the older history of the city of Sternberg. 1847, p. 217.
  15. ^ Reprint of the Urgicht of October 22, 1492 and the first interrogation protocol of August 29, 1429 by Georg Christian Friedrich Lisch: Main events in the older history of the town of Sternberg. 1847, pp. 256 - 260 (based on copies in the grand ducal archive in Schwerin). Another copy of the Urgicht is in the manuscript collection Flateyjarbók , pp. 1374–4 °, fol 987r-990v. kept in the Royal Library of Copenhagen. (Volker Honemann In: The Desecration of the Hosts from Sternberg and its sources. )
  16. ↑ Volker Honemann: The Sternberger desecration of the host and its sources. 2008.
  17. ^ 1-sheet print by Simon Koch: "History of the Jews with the Sacrament." 1 sheet 2 °, Low German, Magdeburg around 1492. (probably the only copy in the Hildesheim Cathedral Library)
  18. ↑ Volker Honemann: The Sternberger desecration of the host and its sources. 2008, with reference to the single-sheet print by Simon Koch: Van der mishandelinge des hilligen Sacraments der bosse ioden to den Sternberge. Magdeburg, 1492.
  19. ↑ a b Simon Koch: Van the mishandelinge des hilligen Sacraments of the bosse ioden to the star mountains. 6 sheet 4 °, Magdeburg 1492.
  20. ↑ a b c Fritz Backhaus: The Desecration of the Host by Sternberg (1492) and Berlin (1510) ... 1988, p. 12.
  21. ^ Heinz Hirsch: Traces of Jewish Life in Mecklenburg. In: History of Mecklenburg-Western Pomerania series, published by Friedrich-Ebert-Stiftung, Mecklenburg-Western Pomerania State Office, No. 4. Schwerin 2006, p. 12. ( digitized version , PDF 5.7 MB)
  22. ↑ Jürgen Borchert: Dr. Donath's "History of the Jews". In: The other part of the card box. Hinstorff Verlag, Rostock 1988, ISBN 3-356-00149-3 , pp. 81-83 with reference to Dr. Ludwig Donath: History of the Jews in Mecklenburg. Leipzig 1874.
  23. ↑ Fritz Backhaus: The Desecration of the Hosts from Sternberg (1492) and Berlin (1510) ... 1988, p. 10 with reference to Ulrich Grotefend: History and legal position of the Jews in Pomerania from the beginnings to the death of Frederick the Great. Dissertation, Marburg 1931, p. 137.
  24. ↑ a b c Karl-Otto Konow: The persecution of the Jews in Pomerania in 1492, The representation in literature, In: Digital Library Mecklenburg-Western Pomerania, New Series Volume 78, p. 17 ff. ( Full text )
  25. ^ Jörg Rogge: Ernst von Sachsen, Archbishop of Magdeburg and Administrator of Halberstadt (1476-1513). In: Werner Freitag [Hrsg]: Central German life pictures. People in the late Middle Ages. ISBN 3412040029 , Cologne 2002, p. 65– note 103, (published on behalf of the Commission for Saxony-Anhalt ).
  26. ↑ a b c d e f Sudenburg Chronicle , especially the years 1492 and 1493
  27. ↑ a b ADB: Ernst (Archbishop of Magdeburg)
  28. ^ Jörg Rogge: Ernst von Sachsen, Archbishop of Magdeburg and Administrator of Halberstadt (1476-1513). In: Mitteldeutsche Lebensbilder, people in the late Middle Ages. Edited by Werner Freitag on behalf of the Historical Commission for Saxony-Anhalt , Cologne 2002, ISBN 3412040029 , p. 46 f. and note 106: On the transformations of synagogues in Marienkirchen “as well as on the motives for these transformations Hedwig Röcklein, Adoration of Mary and hostility to Jews in the Middle Ages and early modern times, in: Claudia Opitz u. a. (Ed.), Maria in der Welt. Adoration of Mary in the context of social history 10th - 18th centuries, Zurich 1993, pp. 279–307. "
  29. ^ Bishop Thilo von Trotha. ( Memento of the original from February 23, 2016 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. Church activity of Bishop Thilo. (accessed on November 8, 2012) @1@ 2Template: Webachiv / IABot / www.merseburg-direkt.de
  30. ^ Fritz Backhaus: hostility towards Jews and expulsion of Jews in the Middle Ages For the expulsion of the Jews from the Middle Elbe region in the 15th century. In: Jahrbuch für Geschichte Mittel- und Ostdeutschlands 36, 1987, pp. 275–232.
  31. ↑ Joseph Meyer: The great conversation lexicon for the educated classes. 1840, p. 359. ( digitized version )
  32. ↑ a b c d Germania sacra , New Series No 35,2: The dioceses of the church province of Magdeburg. The diocese of Naumburg 1,2. The diocese. , Berlin 1998, ISBN 3110155702 , p. 944. ( digitized version )
  33. ↑ a b Germania sacra , New Series No 35.1: The dioceses of the Church Province of Magdeburg. The diocese of Naumburg 1.1. The diocese. , Berlin 1997, ISBN 978-3-11-015193-0 , position on the Jews p. 223. ( digitized version )
  34. ↑ a b c d e Fritz Backhaus: The Desecration of the Host from Sternberg (1492) and Berlin (1510) ... 1988, p. 15 ff.
  35. ^ Fritz Backhaus: The Desecration of the Hosts by Sternberg (1492) and Berlin (1510) ... 1988, p. 22 ff.
  36. ^ Fritz Backhaus: The Desecration of the Hosts of Sternberg (1492) and Berlin (1510) ... 1988, p. 10 with reference to: Adolf Friedrich Riedel (Ed.): Codex diplomaticus Brandenburgensis, 4 main parts (I – IV), supplement volume and 5 register volumes , Berlin 1838–1869. III vol. 3, p. 206 f.
  37. ↑ Burning of the Jews at Sternberg under Magnus II. Miniature 8.7 × 10.1 cm (fol. 103v). In: Nikolaus Marschalk : Mecklenburgische Reimchronik . ( Schwerin Codex of 1521/23, Mecklenburg-Western Pomerania State Library , signature: Ms. 376). Text: 1st book, 81st chapter, entitled : "How the Jodenn zum Sternberg bought the holy Sacrament from a priest Peter bought and tortured them by Duke Magnus, and further from Duke Magnus and Duke Baltasars seyne brothers death" (fol .104). (Source: Michael Bischof: Historical images between fact and fable: Nikolaus Marschalk's Mecklenburgische Reimchronik and their miniatures. Lemgo 2006, ISBN 3-9807816-3-1 , fig. P. 126, text p. 153f.). → cf. text edition from 1739 In: Ernst Joachim Westphal : Monumenta inedita rerum Germanicarum… . Leipzig 1739-45, pp. 625-626 f.
  38. ^ Sternberg desecration of the host and its sources
  39. ^ Fritz Backhaus: The Desecration of the Hosts von Sternberg (1492) and Berlin (1510) ... 1988, pp. 7-26.
  40. ^ 1-sheet print by Simon Koch: "History of the Jews with the Sacrament." 1 sheet 2 °, Low German, Magdeburg around 1492. (probably the only copy in the Hildesheim Cathedral Library)
  41. ↑ Simon Koch: History of the Jews in Sternberg , monograph, Magdeburg 1492. (accessed on June 25, 2012, digitized collections of the SBB )
  42. ^ Fritz Backhaus: The Desecration of the Hosts by Sternberg (1492) and Berlin (1510) ... 1988, pp. 11, 12 and 23
  43. ↑ Schedelsche Weltchronik, sheet 258
  44. ^ Karl Ernst Hermann Krause: Dr. theol. Hinrich Boger or Hinricus Flexor, Duke Erich's companion to Italy 1502-1504 . In: Yearbooks of the Association for Mecklenburg History and Archeology , Volume 47 (1882), p. 115. (accessed on June 12, 2012, document server of the State Library MV )
  45. ↑ In Nikolaus Marschalk: Mons Stellarum (Res a iudacis perfidissimis in monte Stellarum gesta). Rostock (Ludwig Dietz for Hermann Barkhusen) 1512 Print, fragment (20 sheets), 16.3 × 12, 4 title woodcut, Rostock University Library (MK – 122467). (Reference from: Johannes Erichsen (Ed.): 1000 Years of Mecklenburg. […]. Rostock 1995, p. 248.)
  46. ↑ a b Leo Trepp: The Jews; People, history, religion. Hamburg 1999, ISBN 3-499-60618-6 , p. 68.
  47. ^ Georg Christian Friedrich Lisch: Main events in the older history of the city of Sternberg. 1847, p. 221.
  48. ^ Georg Christian Friedrich Lisch: Main events in the older history of the city of Sternberg. 1847, p. 222.
  49. ↑ David Franck: Thorough and detailed report of those wafers stabbed by the Jews at Sterneberg in 1492 and therefore bloodthirsty hosts. 1721, p. 37.
  50. ^ A b c Carina Brumme: The late medieval pilgrimage in the Archbishopric of Magdeburg, in the Principality of Anhalt and in the Saxon spa district. Development, structures and manifestations of pious mobility in Central Germany from the 13th to the 16th century. Sternberg. In: Volume 6 of European Pilgrimage Studies , ISBN 363159643X , ISBN 9783631596432 , pp. 68 f. ( excerpts published on Google Books ).
  51. ↑ a b Georg Christian Friedrich Lisch: Main events in the older history of the city of Sternberg. 1847, p. 222.
  52. ^ Georg Christian Friedrich Lisch: Main events in the older history of the city of Sternberg. 1847, p. 221 f.
  53. ^ Georg Christian Friedrich Lisch: Main events in the older history of the city of Sternberg. 1847, p. 218 f.
  54. ^ Fritz Backhaus: The Desecration of the Hosts von Sternberg (1492) and Berlin (1510) ... 1988, p. 10 with reference to Lisch, 1847, p. 353 f. No. 29.
  55. ↑ a b c Jörg Ansorge: Pilgrim signs and pilgrim sign research in Mecklenburg-Western Pomerania. Sternberg. In: Pilgrims from the East, Medieval Pilgrim Signs between the Baltic Sea, Danube and Seine. European pilgrimage studies. Vol. 10 (2010). Pp. 92, 94-96. ( online )
  56. ^ Georg Christian Friedrich Lisch: Main events in the older history of the city of Sternberg. 1847, p. 212 f. No. 12.
  57. ^ Fritz Backhaus: The Desecration of the Hosts von Sternberg (1492) and Berlin (1510) ... 1988, p. 10 with reference to Georg Christian Friedrich Lisch, 1847, p. 236 and 257 No. 12 (which refers to the first interrogation protocol of August 29, 1429 stored in the Schwerin State Archives )
  58. ^ A b Georg Christian Friedrich Lisch: Sternberg . In: Meklenburg in pictures. Rostock 1845, pp. 2–5 (accessed online from Lexus on June 13, 2012)
  59. ^ Alfred Rische: Directory of the bishops and canons of Schwerin. 1900 p. 4.
  60. ^ Fritz Backhaus: The Desecration of the Hosts von Sternberg (1492) and Berlin (1510) ... 1988, p. 11 with reference to Lisch, 1847, p. 212 no. 12
  61. ↑ a b Georg Christian Friedrich Lisch: Main events in the older history of the city of Sternberg. 1847, p. 223.
  62. ^ Georg Christian Friedrich Lisch: Main events in the older history of the city of Sternberg. 1847, p. 224.
  63. ↑ Leo Trepp : The Jews. People, history, religion. Hamburg 1998, ISBN 3499606186 , p. 61 f.
  64. ^ Monika Grübel: Crash Course Judaism. 5th edition. Cologne 2003, ISBN 3832134964 , p. 71 f. (Section: Accusation of desecration of the host).
  65. ↑ a b c Fritz Backhaus: The Desecration of the Hosts of Sternberg (1492) and Berlin (1510) ... 1988, p. 7.
  66. ↑ Leo Trepp: The Jews. People, history, religion. Hamburg 1998, ISBN 3499606186 , p. 67.
  67. ^ A b c d e Markus J. Wenninger : There is no longer any need for Jews, causes and backgrounds of their expulsion from the German imperial cities in the 15th century. Graz 1981, ISBN 3-205-07152-2 . (= Supplement to the archive for cultural history 14).
  68. ↑ a b Markus Wenninger: You no longer need Jews. [...]. P. 251.
  69. ^ Fritz Backhaus: The Desecration of the Hosts from Sternberg (1492) and Berlin (1510) ... 1988, p. 7 / p. 15th
  70. ↑ Erich Fromm : The Jewish law, on the sociology of the Diaspora – Judentums, dissertation from 1922. The situation of the Jews before emancipation, 1999, ISBN 345309896X , p. 99 f.
  71. ↑ a b Georg Christian Friedrich Lisch : Main events in the older history of the city of Sternberg. In: Association for Mecklenburg History and Archeology: Yearbooks of the Association for Mecklenburg History and Archeology - Vol. 12 (1847), pp. 187-306.
  72. ↑ Harald Witzke: In 1760, 60 Jewish families lived in Altstrelitz. In: Freie Erde , Neustrelitz, 07/1988.
  73. ↑ a b c Fritz Backhaus: The Desecration of the Host by Sternberg (1492) and Berlin (1510) ... 1988, p. 20.
  74. ^ Fritz Backhaus: The Desecration of the Hosts by Sternberg (1492) and Berlin (1510) ... 1988, p. 24.
  75. ^ Fritz Backhaus: The Desecration of the Hosts of Sternberg (1492) and Berlin (1510) ... 1988, p. 15.
  76. ↑ David Franck: Thorough and detailed report of those wafers stabbed by the Jews at Sterneberg in 1492 and therefore bloodthirsty hosts. (1721).
  77. ^ L. Donath: History of the Jews in Mecklenburg from the oldest times (1266) to the present (1874); also a contribution to the cultural history of Mecklenburg. Leipzig 1874, s. Reference p. 51.
  78. ↑ Ludwig Donath: The Jews in Sternberg and their Martyrdom (1492).  - In: The history of the Jews in Mecklenburg from the oldest times (1266) to the present (1874); also a contribution to the cultural history of Mecklenburg. Leipzig 1874, pp. 50–79. ( Online )
  79. ^ Fritz Backhaus: The Desecration of the Hosts von Sternberg (1492) and Berlin (1510) ... 1988, pp. 7-26.
  80. ↑ Evelyn Bubber-Menzel: Signs against forgetting (accessed June 13, 2012)