Who Wants To Walk With Elias Full Movie Download In Italian Hd

legends of Aarne-Thompson-Uther type 777edited byD. L. Ashliman© 2001-2021ContentsOf the Jew Who Is Still Alive (Roger of Wendover). The Wandering Jew (A ballad from Reliques of Ancient English Poetry). The Wandering Jew (retold by Horace E. Scudder). Shoemakers Are a Poor Slobbering Race (England). The Mysterious Stranger (England). The Eternal Jew (Belgium). The Jerusalem Shoemaker, or Wandering Jew, in Jutland (Denmark). The Story of Judas (Italy). Malchus at the Column (Italy). Buttadeu (Italy). The Eternal Jew in Vogtland (Germany / Czech Republic). Wodan as the Wandering Jew (Germany). The Lost Jew (Germany). The Eternal Jew on the Matterhorn(Switzerland). The Wandering Jew on the Grimsel Pass (Switzerland). The Wandering Jew in New York City (USA). The Wandering Jew in Harts Corners, New York (USA). Links to related sites. Return to D. L. Ashliman's folktexts, a library of folktales, folklore,fairy tales, and mythology. Of the Jew Joseph Who Is Still Alive Awaiting the Last Coming of ChristRoger of WendoverIn this year [1228] a certain archbishop of Armenia Major came on a pilgrimage to England to see the relics of the saints, and visit the sacred places in this kingdom, as he had done in others; he also produced letters of recommendation from his holiness the pope to the religious men and prelates of the churches, in which they were enjoined to receive and entertain him with due reverence and honour. On his arrival he went to St. Alban's, where he was received with all respect by the abbat and monks; at this place, being fatigued with his journey, he remained some days to rest himself and his followers, and a conversation was commenced between him and the inhabitants of the convent by means of their interpreters, during which he made many inquiries concerning the religion and religious observances of this country, and related many strange things concerning eastern countries. In the course of conversation he was asked whether he had ever seen or heard anything of Joseph, a man of whom there was much talk in the world, who, when our Lord suffered, was present and spoke to him, and who is still alive in evidence of the Christian faith, in reply to which a knight in his retinue, who was his interpreter, replied, speaking in French, "My lord well knows that man, and a little before he took his way to the western countries the said Joseph ate at the table of my lord the archbishop in Armenia, and he had often seen and held converse with him." He was then asked about what had passed between Christ and the same Joseph, to which he replied: At the time of the suffering of Jesus Christ, he was seized by the Jews and led into the hall of judgment, before Pilate the governor, that he might be judged by him on the accusation of the Jews, and Pilate finding no cause for adjudging him to death, said to them, "Take him and judge him according to your law." The shouts of the Jews, however, increasing, he, at their request, released unto them Barabbas, and delivered Jesus to them to be crucified. When therefore the Jews were dragging Jesus forth, and had reached the door, Cartaphilus, a porter of the hall in Pilate's service, as Jesus was going out of the door, impiously struck him on the back with his hand, and said in mockery, "Go quicker, Jesus, go quicker, why do you loiter?" And Jesus looking back on him with a severe countenance said to him, "I am going, and you will wait till I return." And according as our Lord said, this Cartaphilus is still awaiting his return; at the time of our Lord's suffering he was thirty years old, and when he attains the age of a hundred years, he always returns to the same age as he was when our Lord suffered. After Christ's death, when the Catholic faith gained ground, this Cartaphilus was baptized by Ananias (who also baptized the apostle Paul), and was called Joseph. He often dwells in both divisions of Armenia, and other eastern countries, passing his time amidst the bishops and other prelates of the church. He is a man of holy conversation and religious, a man of few words and circumspect in his behaviour, for he does not speak at all unless when questioned by the bishops and religious men; and then he tells of the events of old times, and of the events which occurred at the suffering and resurrection of our Lord, and of the witnesses of the resurrection, namely those who rose with Christ, and went into the holy city, and appeared unto men; he also tells of the creed of the apostles, and of their separation and preaching; and all this he relates without smiling or levity of conversation, as one who is well practised in sorrow and the fear of God, always looking forward with fear to the coming of Jesus Christ, lest at the last judgment he should find him in anger, whom, when on his way to death, he had provoked to just vengeance. Numbers come to him from different parts of the world, enjoying his society and conversation, and to them, if they are men of authority, he explains all doubts on the matters on which he is questioned. He refuses all gifts that are offered to him, being content with slight food and clothing. He places his hope of salvation on the fact that he sinned through ignorance, for the Lord when suffering prayed for his enemies in these words, "Father, forgive them, for they know not what they do." Source (books.google.com): Roger of Wendover's Flowers of History: Comprising the History of England from the Descent of the Saxons to A.D. 1235, formerly ascribed to Matthew Paris. Translated from the Latin by J. A. Giles. Vol. 2 (London: Henry G. Bohn, 1849), pp. 512-514. Source (Internet Archive): Roger of Wendover's Flowers of History: Comprising the History of England from the Descent of the Saxons to A.D. 1235, formerly ascribed to Matthew Paris. Translated from the Latin by J. A. Giles. Vol. 2 (London: Henry G. Bohn, 1849), pp. 512-514. The English chronicler Roger of Wendover died in 1236. Return to the table of contents. The Wandering Jew England/GermanyThe story of the Wandering Jew is of considerable antiquity: it had obtained full credit in this part of the world before the year 1228, as we learn from Mat. Paris. For in that year, it seems, there came an Armenian archbishop into England, to visit the shrines and reliques preserved in our churches; who, being entertained at the monastery of St. Albans, was asked several questions relating to his country, &c. Among the rest a monk, who sat near him, inquired if he had ever seen or heard of the famous person named Joseph, that was so much talked of; who was present at our Lord's crucifixion and conversed with him, and who was still alive in confirmation of the Christian faith. The archbishop answered, that the fact was true. And afterwards one of his train, who was well known to a servant of the abbot's, interpreting his master's words, told them in French, that his lord knew the person they spoke of very well: that he had dined at his table but a little while before he left the East: that he had been Pontius Pilate's porter, by name Cartaphilus; who, when they were dragging Jesus out of the door of the Judgment-hall, struck him with his fist on the back, saying, "Go faster, Jesus, go faster; why dost thou linger?" Upon which Jesus looked at him with a frown and said, "I indeed am going, but thou shalt tarry till I come." Soon after he was converted, and baptized by the name of Joseph. He lives for ever, but at the end of every hundred years falls into an incurable illness, and at length into a fit or ecstasy, out of which when he recovers, he returns to the same state of youth he was in when Jesus suffered, being then about 30 years of age. He remembers all the circumstances of the death and resurrection of Christ, the saints that arose with him, the composing of the Apostles' creed, their preaching, and dispersion; and is himself a very grave and holy person. This is the substance of Matthew Paris's account, who was himself a monk of St. Albans, and was living at the time when this Armenian archbishop made the above relation.Since his time several impostors have appeared at intervals under the name and character of the Wandering Jew; whose several histories may be seen in Calmet's dictionary of the Bible. See also The Turkish Spy, vol. II. book 3, let. 1. The story that is copied in the following ballad is of one, who appeared at Hamburg in 1547, and pretended he had been a Jewish shoemaker at the time of Christ's crucifixion. The ballad however seems to be of later date. It is preserved in black-letter in the Pepys collection. Footnote: We need hardly recount the numerous fictions, or poems, which have since been founded on this story, such as Shelley's "Ahasuerus"; a novel by John Gait; a tale in an early work of Lord John Russell's, entitled, "Essays by a Gentleman who had left his Lodgings"; and Cioly's splendid romance of "Salathiel," which the literary world would like to see completed. -- Ed. When as in faire JerusalemOur Saviour Christ did live, And for the sins of all the worldeHis own deare life did give; The wicked Jewes with scoffes and scornes Did dailye him molest, That never till he left his life,Our Saviour could not rest.When they had crown'd his head with thornes,And scourg'd him to disgrace, In scornfull sort they led him fortheUnto his dying place; Where thousand thousands in the streete Beheld him passe along, Yet not one gentle heart was there, That pityed this his wrong.Both old and young reviled him,As in the streete he wente, And nought he found but churlish tauntes, By every ones consente:His owne deare crosse he bore himselfe,A burthen far too great, Which made him in the street to fainte, With blood and water sweat.Being weary thus, he sought for rest,To ease his burthened soule, Upon a stone; the which a wretch Did churlishly controule; And sayd, "Awaye, thou king of Jewes, Thou shalt not rest thee here;Pass on; thy execution placeThou seest nowe draweth neare."And thereupon he thrust him thence;At which our Saviour sayd, I sure will rest, but thou shalt walke, And have no journey stayed." With that this cursed shoemaker, For offering Christ this wrong, Left wife and children, house and all, And went from thence along. Where after he had seene the bloudeOf Jesus Christ thus shed, And to the crosse his bodye nail'd, Awaye with speed he fled Without returning backe againeUnto his dwelling place, And wandred up and downe the worlde, A runnagate most base.No resting could he finde at all,No ease, nor hearts content; Bo No house, nor home, nor biding place:But wandring forth he went From towne to towne in foreigne landes, With grieved conscience still, Repenting for the heinous guilt Of his fore-passed ill.Thus after some fewe ages pastIn wandring up and downe; He much again desired to seeJerusalems renowne, But finding it all quite destroyd,He wandred thence with woe, Our Saviour's wordes, which he had spoke, To verifie and showe."I'll rest," sayd hee, "but thou shalt walke,So doth this wandring Jew From place to place, but cannot rest For seeing countries newe; Declaring still the power of him, Whereas he comes or goes,And of all things done in the east,Since Christ his death, he showes.The world he hath still compast roundAnd seene those nations strange, That hearing of the name of Christ, Their idol gods doe change: To whom he hath told wondrous thinges Of time forepast, and gone, And to the princes of the worlde Declares his cause of moane:Desiring still to be dissolved,And yeild his mortal breath; But, if the Lord hath thus decreed,He shall not yet see death. For neither lookes he old nor young, But as he did those times, When Christ did suffer on the crosse For mortall sinners crimes.He hath past through many a foreigne place,Arabia, Egypt, Africa, Grecia, Syria, and great Thrace,And throughout all Hungaria; Where Paul and Peter preached Christ, Those blest apostles deare; There he hath told our Saviours wordes, In countries far, and neare.And lately in Bohemia,With many a German towne; And now in Flanders, as tis thought, He wandreth up and downe:Where learned men with him conferreOf those his lingering dayes, And wonder much to heare him tell His journeyes, and his wayes.If people give this Jew an almes,The most that he will take Is not above a groat a time: Which he, for Jesus' sake, Will kindlye give unto the poore, And thereof make no spare, Affirming still that Jesus ChristOf him hath dailye care.He ne'er was seene to laugh nor smile,But weepe and make great moane; Lamenting still his miseries, And dayes forepast and gone: If he heare any one blaspheme,Or take God's name in vaine, He telles them that they crucifieTheir Saviour Christe againe. "If you had seene his death," saith he,"As these mine eyes have done, Ten thousand thousand times would yeeHis torments think upon: And suffer for his sake all paine Of torments, and all woes." These are his wordes and eke his life Whereas he comes or goes.Source: Thomas Percy, Reliques of Ancient English Poetry, vol. 2 (Edinburgh: James Nichol, 1858), book 2, no. 3, pp. 236-42.This collection was first published in 1765. Return to the table of contents. The Wandering JewRetold by Horace E. Scudder When our Saviour was passing out of Jerusalem to the place where he was to be crucified, he was made to carry the heavy cross on his shoulders. Many people followed him, and others stood in the doorways of the houses he passed, or looked out of the windows. One of these who looked on was a shoemaker, Ahasuerus by name. He did not believe in Christ. He had been present when Pilate pronounced the sentence of death, and, knowing that Christ would be dragged past his house, he ran home and called his household to see this person, who, he said, had been deceiving the Jews. Ahasuerus stood in the doorway, holding his little child on his arm. Presently the crowd came by and Jesus in the midst, bearing his cross. The load was heavy, and Jesus stood a moment, as if he would rest in the doorway. But the Jew, willing to gain favor with the crowd, roughly bade him go forward. Jesus obeyed, but, as he moved away, he turned and looked on the shoemaker and said: "I shall at last rest, but thou shalt go on till the last day." Ahasuerus heard him. Stirred by some im pulse, he knew not what, he set his child down, and followed the crowd to the place of crucifixion. There he stayed till the end. And when the people turned back, he turned back with them, and went to his house, but not to stay. He bade his wife and children farewell. "Go on!" a voice said to him, and on that day he began his wanderings. Years afterward he came back, but Jerusalem was a heap of ruins. The city had been destroyed, and he knew that his wife and children had long since been dead. "Go on!" he heard, and he wandered forth, begging his way from house to house, from town to town, from one country to another. He wandered from Judaea to Greece, from Greece to Rome. He grew old, and his face was like leather, but his eyes were bright, and he never lost his vigor. He went through storms and the cold of winter, he endured the dry heat of summer, but no sickness overtook him. He joined armies that were going forth to battle, but death never came his way, though men fell by his side. He was never seen to laugh. Now and then, some learned man would draw him into talk, not knowing who he was, and would find him familiar with great events in history. It was not as if he had learned these in books. He talked as if he himself had been present. Then the learned man would shake his head, and say to himself, "Poor man, he is mad," and only after the old wanderer had left would the thought suddenly come, "Why, that must have been the Wandering Jew." Where is he now? No one knows. Wandering, weary, he moves from place to place. Sometimes he is driven off by the people, he looks so uncanny. When war breaks out, he says to himself, "Perhaps now at last the end of the world is coming." But though wars have lasted a hundred years, they cease at last, and still the Wandering Jew goes on, on. Source: Horace E. Scudder, The Book of Legends: Told Over Again (Boston: Houghton Mifflin Company, 1899), pp. 28-30. Return to the table of contents. Shoemakers Are a Poor Slobbering RaceEnglandAn old woman of the North Riding once asked a friend of mine whether it was wrong to wash on Good Friday. "I used to do so," she said, "and thought no harm of it, till once, when I was hanging out my clothes, a young woman passed by (a dressmaker she was, and a Methodist); and she reproved me, and told me this story. While our Lord Jesus was being led to Calvary they took Him past a woman who was washing, and the woman "blirted" the thing she was washing in His face; on which He said, "Cursed be every one who hereafter shall wash on this day!" "And never again," added the old woman, "have I washed on Good Friday."Now it is said in Cleveland that clothes washed and hung out to dry on Good Friday will become spotted with blood; but the Methodist girl's wild legend reminds me more of one which a relation of mine elicited from a poor Devonshire shoemaker. She was remonstrating with him for his indolence and want of spirit, when he astonished her by replying, "Dont'ee be hard on me. We shoemakers are a poor slobbering race, and so have been ever since the curse that Jesus Christ laid on us." "And what was that?" she asked. "Why," said he, "when they were carrying Him to the cross they passed a shoemaker's bench, and the man looked up and spat at Him; and the Lord turned and said, 'A poor slobbering fellow shalt thou be, and all shoemakers after thee, for what thou hast done to Me.'" Footnote: This curse is suggested, I presume, by the legend of the Wandering Jew; Cartaphilus or Ahasuerns, whichever was his name, having been a shoemaker, and cursed, it is said, by Our Lord, for refusing to allow Him to rest on the doorstep of his shop. -- S. B. G. [Sabine Baring-Gould]Source: William Henderson, Notes on the Folk-Lore of the Northern Counties of England and the Borders, a new edition with many additional notes (London: Published for the Folk-Lore Society by W. Satchell, Peyton, and Company, 1879), p. 82. Return to the table of contents. The Mysterious StrangerEnglandAnno 165_. At _ _in the Moorlands in Staffordshire, lived a poor old man, who had been a long time lame. One Sunday, in the afternoon, he being alone, one knocked at his door; he bade him open it, and come in. The stranger desired a cup of beer; the lame man desired him to take a dish and draw some, for he was not able to do it himself. The stranger asked the poor old man how long he had been ill. The poor man told him. Said the stranger, "I can cure you. Take two or three balm leaves steeped in your beer for a fortnight or three weeks, and you will be restored to your health; but constantly and zealously serve God." The poor man did so, and became perfectly well. This stranger was in a purple-shag gown, such as was not seen or known in those parts. And nobody in the street after evensong did see any one in such a colored habit. Doctor Gilbert Sheldon, since Archbishop of Canterbury, was then in the Moorlands, and justified the truth of this to Elias Ashmole, Esq., from whom I had this account, and he hath inserted it in some of his memoirs, which are in the [Ashmolean] Museum at Oxford. Source: John Aubrey, Miscellanies upon Various Subjects, 5th edition (London: Reeves and Turner, 1890), pp. 83-84. Although the mysterious stranger in this account is not identified as the "Wandering Jew," this legend does show similarities to other stories in this group. Return to the table of contents. The Eternal JewBelgiumIn about 1640 two citizens of Brussels who lived in the Rue des Tanneurs saw a grey, old man in the Sonian Forest. His clothing was in terrible condition, and of an ancient style. They invited him to go into a tavern with them, and he did so. However, he did not sit down, but rather drank while standing on his feet. When they were about to leave, he had much to say to them, mostly about things that had happened many centuries earlier. From this the two citizens realized that their companion was Isaac Laquedem, the Jew who had sent our Lord away from his door, and they departed from him in great fear. Source (books.google.com): Johann Wilhelm Wolf, "Der ewige Jude," Niederländische Sagen (Leipzig: F. A. Brockhaus, 1843), no. 534, p. 625. Source (Internet Archive): Johann Wilhelm Wolf, "Der ewige Jude" Niederländische Sagen (Leipzig: F. A. Brockhaus, 1843), no. 534, p. 625. Return to the table of contents. The Jerusalem Shoemaker, or Wandering Jew, in JutlandDenmark It is now very long since there was seen in Jutland a man mean and lowly in his garments, riding on a little white horse, with stirrups made of wood. When any one asked him whence he came and whither he was directing his course, he was wont to answer: "From Vendsyssel over Himmelsyssel southwards." He foretold, and said of a stone in Mae: "A thorn shall grow through the fissure in the stone, and in the thorn a magpie shall build her nest, hatch her young, and afterwards fly away with them." And this came to pass as he had said. He further foretold that when the magpie was flown, there should be a great battle in Vendsyssel, and the greater part of the people perish. Afterwards the women should acquire the courage and heart of men and slay the enemy. But when he was asked what further should happen, he answered: "Let the end follow." In Aalborg he foretold something to the town magistrate, which did not particularly please him, and for which he caused him to be scourged. He then foretold again, that like as his blood was running down his back, so should the magistrate's blood run over the streets of Aalborg. And it happened as he had said; for in a quarrel which arose in the town, the townsmen slew the magistrate in the street. Of Haseriisaa, which at that time did not flow through Aalborg, he foretold that a time should come when it should run through the town; which also took place as he had predicted. Coming one day to Bolstrup, and having according to his custom taken up his quarters in a kiln, he rode the next day to the public assembly (Ting), where the judge of the district asked him: "How will it fare with me?" and got for answer: "Thou shalt die in a kiln." Nor did he fare better; for coming to poverty, he had at last no other place of shelter. Once when some boys scoffed at him, and one among them threw a cask stave after him, he said, that a stave should be the boy's death; and the same boy, some time after, fell from a tree and struck a stave into his body. Of alms he accepted only so much as he required for the moment, and thus traveled from place to place. Source: Benjamin Thorpe, Northern Mythology, Comprising the Principal Popular Traditions and Superstitions of Scandinavia, North Germany, and the Netherlands, vol. 2 (London: Edward Lumley, 1851), pp. 212-13. Thorpe's source: J. M. Thiele, "Jerusalems Skomager i Jylland," Danmarks Folkesagn, vol. 2 (Copenhagen: Universitetsboghandler C. A. Reitzels Forlag, 1843), pp. 311-13. Comment by Thorpe: "The story of the shoemaker of Jerusalem is generally known. When Jesus passed by his house, bending under the weight of the cross, he would rest an instant at his door; but the miscreant came out, and with imprecations drove the Savior away, for the sake of gaining the favor of his enemies. The shoemaker, whose name was Ahasuerus, then drew on himself the curse ever to be a wanderer and never to find rest until doomsday." Return to the table of contents. The Story of JudasItalyYou must know that Judas was the one who betrayed Jesus Christ. 2b1af7f3a8