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 this heterogeneous population. If the testimony of the traveler Schiltberger, who visited the Crimea between 1394 and 1427, may be relied upon, there were in Kaffa Jews "of two kinds," evidently Rabbanites and Karaites, who had two synagogues and four thousand houses, an imposing population to judge by its numbers.

      The great crisis in the history of Byzantium – the capture of Constantinople by the Turks – affected also the Genoese colony in the Crimea. The Turks began to hamper the Genoese in their navigation through the straits. In 1455 the Genoese Government ceded its Kaffa possessions to the Bank of St. George in Genoa. The new administration set out to restore order in the colony and establish normal relations between the various races inhabiting it; but the days of this cultural oasis on the Black Sea were numbered. In 1475 Kaffa was taken by the Turks, and the whole peninsula fell under Turco-Tataric dominion.

      Important Jewish communities were to be found during that period also in the older Tataric possessions of the Crimea. Two Jewish communities, one consisting of Rabbanites and the other of Karaites, flourished, during the thirteenth century, in the ancient capital of the Tatar khans, named Solkhat (now Eski-Krym). Beginning with 1428, the old Karaite community of Chufut-Kale ("the Rock of the Jews"), situated near the new Tatar capital, Bakhchi-Sarai, grows in numbers and influence. The memory of this community is perpetuated by a huge number of tombstones, ranging from the thirteenth to the eighteenth century. Crimea, now peopled with Jews, sends forth settlers to Lithuania, where, at the end of the fourteenth century, Grand Duke Vitovt16 takes them under his protection. Crimean colonies spring up in the Lithuanian towns of Troki and Lutzk, which, as will be seen later, are granted extensive privileges by the ruler of the land.

      The establishment of Turkish sovereignty over the Crimea (1475-1783) resulted in a closer commercial relationship between the Jewish center on the Peninsula and the Principality of Moscow, which at that time fenced herself off from the outside world by a Chinese wall, and, with few exceptions, barred from her dominions all foreigners and infidels, or "Basurmans."17 In the second half of the fifteenth century the Grand Duke of Muscovy, Ivan III., was constrained to seek the help of several Crimean Jews in his diplomatic negotiations with the Khan of the Crimea, Mengli-Guiray. One of the agents of the Muscovite Prince was an influential Jew of Kaffa, by the name of Khoza Kokos, who was instrumental in bringing about a military alliance between the Grand Duke and the Khan (1472-1475). It is curious to note that Kokos wrote his letters to Ivan III. in Hebrew, so that the Muscovite ruler, who evidently could find no one in Moscow familiar with that language, had to request his agent to correspond with him in Russian or "in the Basurman language" (Tataric or perhaps Italian). Another agent of Ivan III., Zechariah Guizolfi, was an Italian Jew, who had previously occupied an important post in the Genoese colony in the Crimea, and was the owner of the Taman Peninsula ("the Prince of Taman"). He stood in close relations to Khan Mengli-Guiray, and in this capacity carried on a diplomatic correspondence with the Prince of Muscovy (1484-1500). Later on Zechariah was on the point of taking up his abode in Moscow in order to participate more directly in the foreign affairs of Russia, but circumstances interfered with the execution of the plan.

      During the same period there arose in Moscow, as the result of a secret propaganda of Judaism, a religious movement known under the name of the "Judaizing heresy." According to the Russian chroniclers, the originator of this heresy was the learned Jew Skharia (Zechariah), who had emigrated with a number of coreligionists from Kiev to the ancient Russian city of Novgorod. Profiting by the religious unrest rife at that time in Novgorod – a new sect, called the Strigolniki,18 had arisen in the city, which abrogated the Church rites, and went to the point of denying the divinity of Christ – Zechariah got in touch with several representatives of the Orthodox clergy, and succeeded in converting them to Judaism. The leaders of the Novgorod apostates, the priests Denis and Alexius, went to Moscow in 1480, and converted a number of the Greek Orthodox there, some of the new converts even submitting to the rite of circumcision. The "Judaizing heresy" was soon intrenched among the nobility of Moscow and in the court circles. Among its sympathizers was the daughter-in-law of the Grand Duke, Helena.

      The Archbishop of Novgorod, Hennadius, called attention to the dangerous propagation of the "Judaizing heresy," and made valiant efforts to uproot it in his diocese. In Moscow the fight against the new doctrine proved extremely difficult. But here too it was finally checked, owing to the vigorous endeavors of Hennadius and other Orthodox zealots. By the decision of the Church Council of 1504, supported by the orders of Ivan III., the principal apostates were burned at the stake, while the others were cast into prison or exiled to monasteries. As a result, the "Judaizing heresy" ceased to exist.19

      Another tragic occurrence in the same period affords a lurid illustration of Muscovite superstition. At the court of Grand Duke Ivan III. the post of physician was occupied by a learned Jew, Master Leon, who had been invited from Venice. In the beginning of 1490 the eldest son of the Grand Duke fell dangerously ill. Master Leon tried to cure his patient by means of hot cupping-glasses and various medicaments. Questioned by the Grand Duke whether his son had any chances of recovery, the physician, in an unguarded moment, replied: "I shall not fail to cure your son; otherwise you may put me to death!" On March 15, 1490, the patient died. When the forty days of mourning were over, Ivan III. gave orders to cut off the head of the Jewish physician for his failure to effect a cure. The execution was carried out publicly, on one of the squares of Moscow.

      In the eyes of the Muscovites both the learned theologian Skharia and the physician Leon were adepts of the "black art," or magicians. The "Judaizing heresy" instilled in them a superstitious fear of the Jews, of whom they only knew by hearsay. As long as such ideas and manners prevailed, the Jews could scarcely expect to be hospitably received in the land of the Muscovites. No wonder then that for a long time the Jews appear there, not in the capacity of permanent residents, but as itinerant merchants, who in a few cases – and with extreme reluctance at that – are accorded the right of temporary sojourn in "holy Russia."

      CHAPTER II

      THE JEWISH COLONIES IN POLAND AND LITHUANIA

      1. The Immigration from Western Europe during the Period of the Crusades

      While the Jewish colonies on the shores of the Black Sea and on the territory of modern South Russia were due to immigration from the lands of the Greco-Byzantine and Mohammedan East, the Jewish settlements in Poland were founded by new-comers from Western Europe, from the lands of German culture and "the Latin faith."20 This division was a natural product of the historic development that made Slavonian Russia gravitate towards the East, and Slavonian Poland turn towards the West. Even prior to her joining the ecclesiastic organization of the West, Poland had attained to prominence as a commercial colony of Germany. The Slav lands on the banks of the Varta and Vistula, being nearest to Western Europe, were bound to attract the Jews, at a very early period, in their capacity as international traders. There is reason to believe that, as far back as the ninth century, Jews living in the German provinces of Charlemagne's Empire carried on commerce with the neighboring Slav countries, and visited Poland with their merchandise. These ephemeral visits frequently led to their permanent settlement in those strange lands.

      Information concerning the Jews of pre-Christian Poland has come down to us in the shape of hazy legends. One of these legends narrates that, after the death of Prince Popiel, about the middle of the ninth century, the Poles assembled in Krushvitza, their ancient capital, to choose a successor to the dead sovereign. After prolonged disputes concerning the person to be elected, it was finally agreed that the first man found entering the town the following morning should be chosen as the ruler. It so happened that on the following morning the first to enter the town was the Jew Abraham Prokhovnik.21 He was seized and proclaimed prince, but he declined the honor, urging that it be accorded to a wise Pole by the name of Piast, who thus became the progenitor of the Piast dynasty.

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