History of the Jews in Russia and Poland. Volume 1 of 3. From the Beginning until the Death of Alexander I (1825). Dubnow Simon

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СКАЧАТЬ not imagine – Oleshnitzki writes to the King in May, 1454 – that in matters touching the Christian religion you are at liberty to pass any law you please. No one is great and strong enough to put down all opposition to himself when the interests of the faith are at stake. I therefore beg and implore your Royal Majesty to revoke the aforementioned privileges and liberties. Prove that you are a Catholic sovereign, and remove all occasion for disgracing your name and for worse offenses that are likely to follow.

      In his letter Oleshnitzki refers to the well-known agitator and Jew-baiter, the Papal Legate Capistrano, who had come to Poland from Germany in the fall of 1453. With this "scourge of the Jews" as his ally Oleshnitzki started a campaign against Jews and heretics (or Hussites). On his arrival in Cracow Capistrano delivered on the market-place incendiary speeches against the Jews, and demanded of the King persistently to revoke the "godless" Jewish privileges, threatening him, in case of disobedience, with the tortures of hell and terrible misfortunes for the country.

      At first the King refused to yield, but the march of events favored the anti-Jewish forces. Poland was at war with the Teutonic Order.39 The first defeat sustained by the Polish troops in this war (September, 1454) gave the clergy an opportunity of proclaiming that the Lord was chastising the country for the King's disregard of Church interests and for his protection of the Jews. At last the King was forced to listen to the demands of the united clergy and nobility. In November, 1454, the Statute of Nyeshava40 was promulgated, and by one of its clauses all former Jewish privileges were rescinded as "being equally opposed to Divine right and earthly laws." The reasons for the enactment, which were evidently dictated by Oleshnitzki, were formulated as follows: "For it is not meet that infidels should enjoy greater advantages than the worshipers of our Lord Christ, and slaves should have no right to occupy a better position than sons." The Varta Statutes of 1423 and the former canonical laws were declared in force again. Clericalism had scored a triumph.

      This anti-Jewish tendency communicated itself to the people at large. In several towns the Jews were attacked. In 1463 detachments of Polish volunteers who were preparing for a crusade against the Turks passed through Lemberg and Cracow on their way to Hungary. The disorderly crowd, consisting of monks, students, peasants, and impoverished noblemen, threw itself on the Jews of Cracow on the third day of Easter, looted their houses, and killed about thirty people. When Casimir IV. learned what had happened, he imposed a fine on the magistracy for having failed to forestall the riots. Similar disorders were taking place about the same time in Lemberg, Posen, and other cities.

As far as Casimir IV. was concerned, the clerical policy, artificially foisted upon him, did not alter his personal readiness to shield the Jews. But under his sons, the Polish King John Albrecht and the Lithuanian Grand Duke Alexander Yaghello, the anti-Jewish policy gained the upper hand. The former ratified, at the Piotrkov Diet of 1496, the Nyeshava Statute with its anti-Jewish restrictions. John Albrecht is also credited with the establishment of the first ghetto in Poland. In 1494 a large part of the Polish capital of Cracow was destroyed by fire, and the mob, taking advantage of the prevailing panic, plundered the property of the Jews. As a result, the Jews, who at that time were scattered over various parts of the city, were ordered by the King to move to Kazimiezh,41 a suburb of Cracow, and to live there apart from the Christians. Kazimiezh became, in consequence, a wholly Jewish town, leading throughout the centuries a life of its own, and connected with the outside world by mere threads of economic relationship.

While the throne of Poland was occupied by John Albrecht, his brother Alexander ruled over Lithuania as grand duke. At first Alexander's attitude towards the Jews was rather favorable. In 1492 he complied with the petition of the Karaites of Troki, and confirmed the charter of Casimir IV., bestowing upon them the Magdeburg Law, and even supplementing it by a few additional privileges. Various items of public revenue, especially the customs duties, were as theretofore let to the Jews. Alexander also paid the Jewish capitalists part of the money advanced by them to his father. In 1495, however, the Grand Duke suddenly issued a decree ordering the expulsion of all the Jews from Lithuania. It is not known whether this cruel action was due to the influence of the anti-Jewish clerical party, and was stimulated by the news of the expulsion of the Jews from Spain, or whether it was prompted by the financial dependence of the ruler on his Jewish creditors, or by the general desire to enrich himself at the expense of the exiles. As a matter of fact Alexander confiscated the immovable property of the expelled Jews in the districts of Grodno, Brest, Lutzk, and Troki, and a large part thereof was distributed by him among the local Christian residents. The banished Jews emigrated partly to the Crimea (Kaffa), but the majority settled, with the permission of King John Albrecht, in the neighboring Polish cities. However, when a few years later, after the death of his brother, Alexander accepted, in addition, the crown of Poland (1501), he allowed the Jews to return to Lithuania and settle in their former places of residence. On this occasion they received back, though not in all cases, the houses, estates, synagogues, and cemeteries previously owned by them (1503).

      By the beginning of the fourteenth century Polish Jewry had become a big economic and social factor with which the state was bound to reckon. It was now destined to become also an independent spiritual entity, having stood for four hundred years under the tutelage of the Jewish center in Germany. The further development of this new factor forms one of the most prominent features of the next period.

      CHAPTER III

      THE AUTONOMOUS CENTER IN POLAND AT ITS ZENITH (1501-1648)

      1. Social and Economic Conditions

      In the same age in which the Jewish refugees from Spain and Portugal were wending their steps towards the Turkish East, bands of Jewish emigrants, fleeing from the stuffy ghettos of Germany and Austria, could be seen wandering towards the Slavonian East, towards Poland and Lithuania, where, during the period of the Reformation, a large autonomous Diaspora center sprang into life. The transmigration of Jewish centers, which is so prominent a feature of the sixteenth century, found its expression in two parallel movements: the demolished or impoverished centers of Western Europe were transplanted to the countries of Eastern Europe on the one hand, and to the lands of contiguous Western Asia on the other. Yet the destinies of the two Eastern centers – Turkey and Poland – were not identical. The Sephardim of Turkey were approaching the end of their brilliant historic career, and were gradually lapsing into Asiatic stupor, while the Ashkenazim of Poland, with a supply of fresh strength and the promise of an original culture, were starting out on their broad historic development. The mission of the Sephardim was a memory of the past; that of the Ashkenazim was a hope for the future. After medieval Babylonia and Spain, no country presented so intense a concentration of Jewish energy and so vast a field for the development of a Jewish autonomous life as Poland in the sixteenth and the following centuries.42

      The uninterrupted colonization of Slavonian lands by Jewish emigrants from Germany, which had been going on during the Middle Ages, prepared the soil for the historic process which converted Poland from a colony into a center of Judaism. The large Jewish population settled in the towns and villages of Poland and Lithuania formed, not a downtrodden caste, nor a homogeneous economic class, as in Germany, but an important social entity, unfolding its energy in many departments of social-economic life. It was not tied down to two exclusive occupations, money-lending and petty trade, but it participated in all branches of industrial endeavor, in production and manufacture, not excluding rural avocations, such as land tenure and farming. The men of wealth among the Jews farmed the tolls (transit and customs duties) and the excise (state taxes collected on wine43 and other articles of consumption), and frequently attained to prominence as the financial agents of the kings. When, at a later date, the Jews were hampered in the business of tax-farming, their capital found a new outlet in the lease of crown and Shlakhta estates, with the right of "propination,"44 or liquor traffic, attached to it, as well as in working the salt mines, in timbering forests, and opening up the СКАЧАТЬ