CHAPTER II
Development of Nuremberg
“Nürnberg’s Hand
Geht durch alle Land.”
—Old Proverb.
KARL IV. proceeded to confirm the privileges of the town for a cash consideration. That was the way of mediæval monarchs. We have seen that the finances of Nuremberg were not at this moment in a very flourishing condition. There is little doubt that the heavy payment she was called upon to make to the King was one of the chief causes which led to the great persecution of the Jews which soon broke out.
The Jews are first mentioned in Nuremberg in 1288. They were then personally free. They could hold land and live after their own laws. Medicine was their chief profession; for money-lending—at first without interest—was originally the business of the monasteries. It was one of the most unfortunate results of the Crusades that they stirred up feeling against the Jews. Persecutions began, and a change took place in the personal position of the Jews. They had now to wear a special dress and to cut their beards, whilst the Christians luxuriated in beards as long as they could possibly grow them. When the Christians were no longer allowed to take interest for money lent, the Jews stepped in, being under their own laws, as money-lenders. In many places they were forbidden to follow any other profession than that of usury. By a charter of the Hohenstaufen another important change was wrought in their condition. They were made directly subject to the King and Empire (Königliche Kammerknechte). For this protection they had to pay a tax direct to the Imperial treasury. Their riches grew in spite of all sorts of commercial disabilities, and with them grew the value of this tax. One good result of this was that it interested the King in their favour. He did not care to see his golden geese slain, and their property confiscated by the towns. In Nuremberg it was possible for the Jews to become citizens on the payment of a certain sum of money. In 1338, it appears from an old Burgher list, there were 212 Jewish citizens. Ten years later, when the Black Death was devastating Europe, it was said that the Jews had poisoned the wells and purposely propagated the plague in order to annihilate the Christians. They were accused of all sorts of sacrilege and unnatural crimes. A frightful persecution broke out. All along the Rhine thousands of them were burnt at the stake.
The Austrian poet Helbing echoed the public sentiment, during a later persecution, when he exclaimed, “There are too many Jews in our country. It is a shame and a sin to tolerate them. If I were King, if I could lay my hand on you, Jews, I tell you in truth I would have you all burnt.” And this is the opinion of the humanist, Conrad Celtes, in his praise of Nuremberg:—
“Exscindenda protecto gens aut ad Caucasum et ultra Sauromatas perpetuo exilio releganda, quæ, per universum orbem in se totiens iram numinum concitat, humani generis societatem violans et conturbans.”
At Nuremberg there were other reasons for the outbreak. In old days the Jews had been told to build their houses in the modern Dötschmannsplatz. Their synagogue stood on the site of the present Frauenkirche. Hence the space between the Rathaus and the Fleischbrücke was all the market-room the Christians had. The increasing numbers and prosperity of the Jews, in this, the best site of the town, was very distressing to observe. So it came to pass that in 1349, on the strength of a document signed by Karl, in which he undertakes to ask no questions if anything should happen to the Jews at the hands of the people or the Council, the Christians pulled down the Jewish houses, and made the two large market-places, called to-day the Hauptmarkt and the Obstmarkt. Between these they built, to the glory of God, the beautiful Frauenkirche. As for the Jews, “The Jews were burnt on St. Nicholas’ Eve, 1349,” is the laconic report of Ulman Stromer, chronicler.[8] The modern Maxfeld is supposed to have been the scene of this atrocity. Such is the origin of those picturesque market-places, where to-day beneath the shadow of St. Sebald’s shrine, St. Mary’s church and the stately Rathaus, the Beautiful Fountain pours its silvery waters, and the peasants sell the produce of the country, sitting at their stalls beneath huge umbrellas, or leading the patient oxen which have drawn their carts to the city.
We have mentioned above the grievances of the artisans at this period. It must not be supposed that they were altogether down-trodden and miserable. Pecuniarily they must have been comparatively well off. For from this time, up to the middle of the Thirty Years War, the Nuremberg workmen flourished in reputation and execution. Their numbers were large; their work was distinguished for its beauty and durability. Their metal work in particular was famous; and they maintained its excellence for a long while, fostered by the system of masters and apprentices, which in this case led to a real desire to reach or improve upon a high standard of sound and artistic work. Even to-day you can hardly walk ten yards in Nuremberg without coming upon some perfect piece of ironwork, such as the railings round the wells or in front of the Frauenkirche. In the German Museum[9] there are two rooms full of locks and hinges, which, if once seen and studied by the modern manufacturer of inferior wares, should almost certainly make him cease from his evil ways. Or, if the reader wish for an example of the wide gulf which separates the good from the indifferent, let him secure a genuine specimen of those old waterpots (Butte), in which women so picturesquely carry water on their backs from the wells, and compare it with a modern imitation. These old workmen took a pride in their work. They were not, however, for that reason contemptuous of a little relaxation. They had their general holidays. We know Victor Hugo’s description of All Fools’ Day in Notre Dame de Paris. And here, in Nuremberg, we find the butchers and cutlers asking and obtaining from Karl the right to hold a carnival, and to dance in silks and velvets like the great families. This right was afterwards extended to all the trades. Schembartläufer the carnival was called. Every year the dance took place. By degrees the great people began to take part in it. The good burghers were very fond of dancing, as we shall have further occasion to notice. In time all sorts of rites and ceremonies grew up round the celebration of this holiday, which not even the presence of the enemy or the plague could induce the artisans to omit. Like Don’t-care Hippocleides, they would dance. Masks were worn, spears and crackers carried, and a special costume designed for each year. Popular songs and pasquinades were sung and published. Personalities of course were rife. In 1523, for instance, a man appeared dressed in “Indulgences.” Not a little rough buffoonery of one sort or another found place. To conclude the proceedings, a so-called “Hell,” made of fireworks, was let off in front of the Rathaus. And so to bed, as Pepys would have written.
The influence of the Reformers proved fatal to indulgence in this sort of wild hilarity. The celebration of the carnival was finally forbidden in 1539, much to the annoyance of the people.