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Frank Riess - The Journey of Deacon Bodo from the Rhine to the Guadalquivir: Apostasy and Conversion to Judaism in Early Medieval Europe

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Frank Riess The Journey of Deacon Bodo from the Rhine to the Guadalquivir: Apostasy and Conversion to Judaism in Early Medieval Europe
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The Journey of Deacon Bodo from the Rhine to the Guadalquivir: Apostasy and Conversion to Judaism in Early Medieval Europe: summary, description and annotation

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The story of Bodo begins in the ninth century around the time of the death of Charlemagne in 814. It centres on a young Aleman aristocrat and his conversion to Judaism in 838, followed by his flight to the Muslim world of Al-Andalus. His apostasy constitutes an arresting footnote in the history of the Carolingian period, his change of faith viewed as a shocking episode attributed by some to an overly lax policy towards Judaism and its powerful merchants. Another factor could be ascribed to the study of Judaism and its links with Christianity, which was a feature of the time.

Bodo moved from a monastery on the Rhine, where he went as a small boy, to the imperial court, where he was now a gifted young scholar groomed for a top position. His unexpected abandonment of Christianity challenged his background and learning, and this was seen as a rebuke of the court network to which he belonged. Bodo left behind a growing conflict over succession between the emperor, Louis the Pious, and his sons that culminated in a civil war following the emperors death. As a result, the Frankish Empire was partitioned into three separate kingdoms in 843.

Meanwhile in Spain, two years after fleeing the Frankish world, Bodo debated the merits of Judaism and Christianity in Crdoba with Albarus Paulus, a beleaguered Christian in the Muslim world, not only airing criticisms of Christianity, but also some failings of the Carolingian imperial court. In 847 he is mentioned in the court annals as stirring up opposition in Islamic Spain against Christians, asserting that they should be forced to convert or be executed. This reported incident may be linked to a significant number of self-imposed deaths by Christians who, feeling increasingly persecuted, sought to provoke Islam by denouncing the Prophet and bringing about their execution.

The experience of Bodos apostasy was far from unique: other men and women who renounced Christianity for Judaism are also examined in conversion narratives recorded in the following two centuries. These episodes offer an illuminating study of religious changes taking place in Europe and the East where Christianity, Islam and Judaism competed in the ninth century and beyond. Bodos experience can be viewed as part of a wider phenomenon depicting men and women who travelled as pilgrims, refugees or converts seeking to find a home and escape persecution because of their beliefs.

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My journey in search of Bodo began with a visit to the island monastery of Reichenau in Lake Constance on the Rhine in October 2013. The staff at the island museum furnished much detail. The following year, I went to Crdoba to visit the Great Mosque and Cathedral together with the archive that houses the scant writings of Bodo in an original manuscript of Albaruss correspondence. I have to thank Canon Don Manuel Nieto Cumplido and his successor Don Manuel Montilla Caballero for their encouragement and support, and the latter for permission to reproduce some pages from the original codex. Also important was the assistance of his deputy Alberto Estvez and the staff at the Cathedral Archive, especially Mara Dolores. The images were taken by Alejandro Giacometti who accompanied me. I am also grateful to him for preparing these for publication.

Perhaps the greatest debt of gratitude is to Norman Golb for permission to reproduce his translation of the autobiography of an eleventh century proselyte. I also have to thank his family for their support. Golbs work on proselytism has proved a guiding influence behind this study. A book like this is heavily dependent on the work of others and I would like to offer my thanks to some of them. The first draft, completed in late 2017, was read by Chris Wickham who offered suggestions both general and particular that saved me from many egregious errors. Rachel Stone kindly read a passage on Hincmar and a letter to Charles. All lapses that remain, factual or stylistic, are my sole responsibility. At an early stage the first chapters were also read by Matthew Innes. Others who helped were Jordi Casanovas Mir on Lucena; Bat-Sheva Albert on Bodo; and particularly Yosef Rivlin at a meeting at Bar-Ilan in Tel Aviv. Norman Roth, Robert Brody, Martin Goodman and Norman Stillman all gave answers large and small to various questions, putting me on the right path. Mark Cohen furnished bibliographical information, and Moshe Yagur provided an article. I have had to rely on translations of Hebrew material for which Avshalom Caspi and Adi Lerer merit a big thank you. Michaela Sweet also produced a valuable translation from German. The maps were drawn with his usual skill by David Cox. I thank an external reader for some pertinent suggestions and improvements. Michael Greenwood offered wisdom and continuity in the preparation of the script. Lucia, the first reader, went through the text, coming up with manifold improvements. To her this book is dedicated.

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