Bible Review

For more on the poet’s religious perspective, see Roger Lundin, Emily Dickinson and the Art of Belief (Grand Rapids, MI: Eerdmans, 1998), and Beth Maclay Doriani, Emily Dickinson: Daughter of Prophecy (Amherst: Univ. of Massachusetts Press, 1996).

On Jews’ economic activities, see Jordan, The French Monarchy; and Chazan, Medieval Jewry.

See chap. 1 of Lipton, Images of Intolerance; and Ruth Mellinkoff, Outcasts: Signs of Otherness in Northern European Art of the Later Middle Ages, 2 vols. (Berkeley, CA: Univ. of California Press, 1993).

An excellent recent discussion of Jews in medieval Christian thought is Jeremy Cohen, Living Letters of the Law (Berkeley, CA: Univ. of California Press, 1999). For population estimates, which range between .05 and 5 percent of the population, see Jordan, The French Monarchy, pp. 5–10.

For these events, see William Chester Jordan, The French Monarchy and the Jews: From Philip Augustus to the Last Capetians (Philadelphia, PA: Univ. of Pennsylvania Press, 1989); or Robert Chazan, Medieval Jewry in Northern France (Baltimore, MD: Johns Hopkins Univ. Press, 1973).

For a fuller examination of the themes discussed in this article, see my recent book: Sara Lipton, Images of Intolerance: The Representation of Jews and Judaism in the Bible moralisée (Berkeley, CA: Univ. of California Press, 1999).

The manuscript is now in the Austrian National Library in Vienna, shelf number ÖNB cod. 1179.

Compare Kyle McCarter’s reasoning for dating the History of David’s Rise to his reign (“Apology of David,” and I Samuel). Also, the addition of the Revolt Narrative to the History of David’s Rise requires that the Revolt Narrative be dated after the history defending David’s rise to the throne.