Коллектив авторов - Евреи и христиане в православных обществах Восточной Европы

Конец ознакомительного фрагмента.

Примечания

1

Les Chrétiens et les Juifs dans les sociétés de rites grec et latin. Approche comparative. Actes du colloque organisé les 14–15 juin à la Maison des Sciences de l'Homme (Paris) / Textes réunis par M. Dmitriev, D. Tollet et E. Teiro. Paris: Honoré Champion Editeur, 2003.

2

Данная статья была в основном написана мною около десяти лет назад и позднее лишь отчасти пополнена новой библиографией. Благодарю A.M. Шпирта, любезно взявшего на себя работу по учету новейших публикаций.

3

См.: Weinryb В. L'antisémitisme en Russie soviétique // Les Juifs en Union Soviétique depuis 1917 / Ed. par L. Kochan. Paris: Calmann-Levy, 1971. P. 390–394.

4

Langmuir G.I. Toward a Definition of Antisemitism. Berkeley: University of California Press, 1990.

5

См.: Klier J.D. Imperial Russia's Jewish Question, 1855–1881. Cambridge: Cambridge University Press, 1995. P. 417–449 (Chapter 18, «The occult element in Russian Judeophobia»).

6

«The anti-Jewish stereotypes mentioned thus far, which I shall call xenophobic stereotypes, all had a kernel of truth all had a kernel of truth (It should be remembered that, so long as it was safe, Jews always acknowledged that Jesus should have been killed as a heretic). But now a new kind of stereotype appeared, which I shall call chimerical. These chimerical stereotypes had no kernel of truth; they depicted imaginary monsters, for they ascribed to Jews horrendous deeds imagined by Christians that Christians had never observed Jews committing» (Langmuir G.I. Toward a Definition of Anti-Semitism. P. 306 и passim). «The theory I have advanced does identify an unusual quality of hostility toward Jews: there has been socially significant chimerical hostility» (Ibid. P. 351, см. также P. 334–338, 341 и passim).

7

«If we continue to use that literally most misleading term, we, as social scientists, should free „anti-Semitism» from its racist, ethnocentric, or religious implications and use it only for what can be distinguished empirically as an unusual kind of human hostility directed at Jews.

In this case we should distinguish between xenophobic „realistic» hostility (universal) and irrational hostility when Jews are converted in a symbol „the Jews»«(Ibidem. P. 351–352). «If by „anti-Semitism» we mean not only its racist manifestation but all instances in which people, because they are labeled Jews, are feared as symbols of sub-humanity and hated for threatening characteristics they do not in fact possess, then anti-Semitism in all but name was widespread in northern Europe by 1350, when many believed that Jews were beings incapable of fully rational though who conspired to overthrow Christendom, who committed ritual crucifixions, ritual cannibalism, and host profanation, and who caused the Black Death by poisoning wells – even though no one had observed Jews committing any of those crimes. Unknown to the ancient world, anti-Semitism emerged in the Middle Ages, along with so many other features of later Western culture» (Ibidem. P. 301–302).

8

Vouches A. La société chrétienne et les Juifs // Histoire du christianisme des origines à nos jours. Apogée de la papauté et expansion de la chrétienté (1054–1274) / Sous la dir. de A. Vauchez. Paris: Desclée, 1993. Vol. 5. P. 702.

9

См.: Blumenkranz В. Augustin et les Juifs, Augustin et le judaïsme // Blumenkranz В. Juifs et Chrétiens. Patristique et Moyen Age. London: Variorum Reprints, 1977. P. 225–241.

10

См.: Ibid. P. 238.

11

Vauchez A. La société chrétienne et les Juifs… P. 709–710.

12

Ibidem. P. 711–712.

13

Cohen J. Phe Friars and the Jews: the Evolution of Medieval Anti-Judaism. Ithaca, 1982; Cohen J. Phe Jews as Killers of Christ in the Latin Pra-dition from Augustine to the Friars // Praditio. Vol. 39. (1983.) P. 1–27

14

Moore R.I. The Formation of a Persecuting Society. Power and Deviance in Western Europe, 950-1250. New York: Basil Blackwell, 1987; Moore R.I. Anti-Semitism and the Birth of Europe // Christianity and Judaism / Ed. by D. Wood. Oxford, 1992 (=Studies in Church history Vol. 29). P. 33–57.

15

Gow A. The Red Jews: Antisemitism in an Apocalyptic Age: 1200–1600. Leiden: Brill, 1995 (=Studies in Medieval and Reformation Thought. Vol. IV).

16

Kriegel M. Les Juifs à la fin du Moyen Age dans l'Europe méditerranéenne. Paris: Hachette, 1979.

17

Vauchez A. La société chrétienne et les Juif… P. 711.

18

Cutler A.H., Cutler H.Ε. The Jew as Ally of the Muslim: Medieval Roots of Anti-Semitism. Notre Dame: University of Notre Dame Press, 1986.

19

Chevalier Y. L'antisémitisme. Le Juif comme bouc émissaire. Paris, 1988.

20

Langmuir G.I. History, religion and anti-Semitism. Berkeley, 1990; Idem. Toward a definition of antisemitism. Berkeley, 1990.

21

См.: Parkes J. The Conflict of the Church and the Synagogue: A Study in the Origins of Anti-Semitism. Philadelphia, 1961; Williams A.L. Ad-versus Judaeos. Cambridge, 1935.

22

См.: De Lange N.R. Jews and Christians in the Byzantine Empire: Problems and Prospects // Christianity and Judaism / Ed. by D. Wood. Oxford: Blackwell Publishers, 1992. P. 17.

23

См.: Starr J. The Jews in the Byzantine Empire, 641-1204. Athens, 1939; Sharf A. Byzantine Jewry: from Justinian to the Fourth Crusade. New-York, 1971; Baron S.W. A Social and Religious History of the Jews. Second edition. Vol. XVII. Byzantines, Mamelukes, and Maghribians. New York: Columbia University Press, 1980; Bowman S.B. The Jews of Byzantium, 1204–1453. Alabama, 1985; Kiilzer A. Disputationes graecae contra Iuda-eos. Untersuchungen zur byzantinishen antijüdischen Dialogliteratur und ihrem Judenbild. Stuttgart; Leipzig, 1999; Congourdeau M.-H. Le Judaïsme, coeur de l'identité Byzantine // Les Chrétiens et les Juifs dans les sociétés de rites grec et latin. Approche comparative. Actes du colloque organisé les 14–15 juin 1999 à la Maison des Sciences de l'Homme (Paris) / Textes réunis par M. Dmitriev, D. Tollet et E. Teiro. Paris: Honoré Champion Editeur, 2003. P. 18–27; Ivanov S.A. L'attitude à l'égard des Juifs à Byzance était-elle moins intolérante qu'en Occident? // Les Chrétiens et les Juifs dans les sociétés de rites grec et latin. Approche comparative. Actes du colloque organisé les 14–15 juin 1999 à la Maison des Sciences de l'Homme (Paris) / Textes réunis par M. Dmitriev, D. Tollet et E. Teiro. Paris: Honoré Champion Editeur, 2003. P. 29–42.

24

Недавнее русское издание: Книга странствий раби Вениамина / Пер. П.В. Марголина // Три еврейских путешественника. Москва; Иерусалим: Гешарим, 2004 (переиздание переводов, осуществленных и изданных П.В. Марголиным в 1881 г. в Петербурге).

25

См.: SharfA. Byzantine Jewry: from Justinian to the Fourth Crusade. New York, 1971.

26

Ibidem. Р. 14.

27

Ibidem. Р. 17.

28

См.: Baron S.W. A Social and Religious History of the Jews. Second edition. New York: Columbia University Press, 1957 Vol. III. Heirs of Rome and Persia. P. 15–22.

29

Ibidem. P. 23.

30

См.: Dagron G., Déroche V. Juifs et chrétiens dans l'Orient du VIF siècle // Travaux et mémoires du Centre de recherche d'histoire et civilisation de Byzance. Paris, 1991. Vol. 11. P. 7–46.

31

Baron S.W. A Social and Religious History of the Jews… Vol. III. P. 175.

32

Ibid. P. 176–177.

33

Sharf A. Byzantine Jews… P. 67

34

Baron S.W. A Social and Religious History of the Jews… Vol. III. P. 179 («were tempted to cut the Gordian knot by putting a violent end to the Jewish communities of their Empire»).

35

SharfA. Byzantine Jewry… P. 91–92 («the general social position of the Jews had not changed»).

36

De Lange N. Jews and Christians in the Byzantine Empire… P. 23 («a remarkable revival began, with considerable Jewish immigration and a renewal of cultural life. It would be wrong to over-emphasize the negative aspect of the treatment of the Jews by the Byzantine state. There was a positive side as well: the moments of persecution were exceptional, and in general the law offered the Jews, individually and communally its protection and a certain stability. Indeed, the Jews were generally treated no worse, and often better, than other non-Orthodox subjects»).

37

SharfA. Byzantine Jewry… P. 118 («the return of that peculiar relationship between Jews and non-Jews which marked-off Byzantine Jews from those living under western Christian regimes»).

38

«And yet the effect of all the legislation was undoubtedly to give tham the status and the consciousness of second-class citizens» (De Lange Ν. Jews and Christians in the Byzantine Empire… P. 23).

39

См.: Bowman S.B., Cutler A. Anti-Semitism // The Oxford Dictionary of Byzantium. Vol. 1. Oxford, 1991. P. 122.

40

Bowman S.B. The Jews of Byzantium…

41

Baron S.W. A Social and Religious History of the Jews. New York: Columbia University Press, 1980. Vol. XVII. Byzantines, Mamelukes and Maghribians.

42

См.: Ibidem. Р. 41 («The old discriminatory and segregationist laws, summarized in the codes of the earlier Middle Ages to be sure, still retained their formal force, although we have little evidence of their practical appication»).

43

Bowman S.B. The lews of Byzantium… P. 39 («The condition of the lew was constantly improving»). Он продолжает: «In Byzantium proper, the economic position of Jews changed markedly for the better under the sponsirship of the imperial government; their influence perharps reached the high levels of government circles, and various officials were accused of succumbing to their power»).

44

Bowman S.B., Cutler A. Anti-Semitism… P. 122–123.

45

Baron S.W. A Social and Religious History of the Jews… Vol. XVII. P. 43.

46

См.: De Lange N. Jews and Christians in the Byzantine Empire… P. 24 («It is clear that with the Latin conquest of 1204, Western attitudes to the Jews were introduced into Byzantium by Western Christians, and some of them survived the restoration of a Greek state, co-existing with older Greek attitudes»).

47

Baron S.W. A Social and Religious History of the Jews… Vol. XVII. P. 41 («In the West-European lands – where the Jewish question was subject to much open debate; where churchman after churchman wrote diatribes adversus Judaeos; where Christian preachers often fulminated against their Jewish compatriots, particularly during the Easter period; where princes and city councilors heaped ordinance upon ordinance regulating the ever-shrinking areas of Jewish activity; and where the populace at large believed in the demonic nature of its Jewish neighbors and hurled against them accusation of ritual murder, desecration of the host, and poisoning of wells, if it did not indeed resort to violence, even massacres – there the Jewish problem evidently was an important, sometimes a burning issue. None of this is recorded in the declining Byzantine Empire»).

48

См.: Williams A.L. Adversus Judaeos…; Judant D. Judaïsme et Christianisme. Dossier patristique. Paris, 1969; Schreckenberg H. Die christlichen Adversus-Iudeos-Texte und ihr literarisches und historisches Umfeld. Frankfurt; Bern; München, 1990 (второе издание); Külzer Α. Disputationes graecae contra Iudaeos…

49

Wilken R. L. John Chrysostom and the Jews. Rhetoric and Reality in the Late 4th Century. Berkeley: University of California Press, 1983.