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Revista Istorică REVISTA ISTORICĂ SERIE NOUĂ TOMUL XXIII, NR. 3–4 mai – august 2012 S U M A R RELIGIE ŞI CONFESIUNE – CONFLICTE ŞI COEXISTENŢĂ ANDREI TIMOTIN, Les conversions des Juifs dans l’Empire byzantin et leur image dans l’hagiographie (IXe–XIe siècles)................................................................................... 207 IONUŢ-ALEXANDRU TUDORIE, Patriarhul Athanasios I (1289–1293; 1303–1309) şi arseniţii: o scrisoare patriarhală împotriva schismaticilor ............................................ 219 ŞERBAN MARIN, Venice – Obstacle for the Crusades? The Venetian Chronicles’ Point of View......................................................................................................................... 251 ALEXANDRU SIMON, Valahii de la Marea Neagră şi valahii din Ungaria în cruciada anului 1476................................................................................................................... 269 RAFAEL-DORIAN CHELARU, Between Coexistence and Assimilation: Catholic Identity and Islam in the Western Balkans (Seventeenth–Eighteenth Centuries)......... 291 MONARHIA ROMÂNĂ – PERSPECTIVE ŞI INTERPRETĂRI FLORIN ANGHEL, Polonia prin ochii unei regine: regele Ferdinand şi regina Maria la Varşovia (iunie 1923)................................................................................................... 325 FLORIN MÜLLER, Perspective teoretice şi atitudini politice faţă de monarhie în România interbelică..................................................................................................................... 341 COSTEL COROBAN, Playboy King? The Political Thought of Carol II of Romania between Idealism and Realism before World War II ................................................... 355 REORGANIZAREA ADMINISTRATIVĂ – MIZE ŞI CONSECINŢE MIOARA ANTON, Un proiect controversat: Regiunea Autonomă Maghiară – de la modelul stalinist la recurenţa naţionalistă .................................................................... 375 ANDREI FLORIN SORA, Comunizarea administraţiei româneşti: sfaturile populare (1949–1950)................................................................................................................. 393 „Revista istorică”, tom XXIII, 2012, nr. 3–4, p. 203–410 HISTORICAL REVIEW NEW SERIES TOME XXIII, NOS. 3–4 May – August 2012 C O N T E N T S RELIGION AND DENOMINATION – CONFLICTS AND COEXISTENCE ANDREI TIMOTIN, Les conversions des Juifs dans l’Empire byzantin et leur image dans l’hagiographie (IXe–XIe siècles)................................................................................... 207 IONUŢ-ALEXANDRU TUDORIE, Patriarch Athanasios I (1289–1293; 1303–1309) and the Arsenites: A Patriarchal Letter against Schismatics ............................................... 219 ŞERBAN MARIN, Venice – Obstacle for the Crusades? The Venetian Chronicles’ Point of View......................................................................................................................... 251 ALEXANDRU SIMON, The Walachians at the Black Sea and the Walachians in Hungary in the Crusade of the Year 1476................................................................................... 269 RAFAEL-DORIAN CHELARU, Between Coexistence and Assimilation: Catholic Identity and Islam in the Western Balkans (Seventeenth–Eighteenth Centuries)......... 291 THE ROMANIAN MONARCHY – APPROACHES AND INTERPRETATIONS FLORIN ANGHEL, Poland through the Eyes of a Queen: King Ferdinand and Queen Marie in Warsaw (June 1923) ...................................................................................... 325 FLORIN MÜLLER, Theoretical Perspectives and Political Attitudes towards Monarchy in Interwar Romania......................................................................................................... 341 COSTEL COROBAN, Playboy King? The Political Thought of Carol II of Romania between Idealism and Realism before World War II ................................................... 355 ADMINISTRATIVE REORGANIZATION – STAKES AND CONSEQUENCES MIOARA ANTON, A Controversial Project: The Magyar Autonomous Region, from the Stalinist Model to Nationalist Recurrence.................................................................... 375 ANDREI FLORIN SORA, The Communization of Romanian Administration: The People’s Councils (1949–1950) ................................................................................... 393 „Revista istorică”, tom XXIII, 2012, nr. 3–4, p. 203–410 RELIGIE ŞI CONFESIUNE – CONFLICTE ŞI COEXISTENŢĂ LES CONVERSIONS DES JUIFS DANS L’EMPIRE BYZANTIN ET LEUR IMAGE DANS L’HAGIOGRAPHIE (IXe–XIe SIÈCLES)* ANDREI TIMOTIN** La présence des Juifs dans l’Empire byzantin, difficile à quantifier surtout pour l’Antiquité tardive, est néanmoins attestée sans solution de continuité jusqu’au XVe siècle1. Elle a connu une large distribution géographique et un flux migratoire relativement constant, notamment de l’Égypte et des autres pays de l’Islam vers l’Empire. Les communautés juives étaient majoritairement des communautés urbaines, engagées dans des activités économiques comme l’artisanat, notamment dans l’industrie textile et le commerce2. Selon Benjamin de Tudèle, voyageur dans l’Empire vers 1160, les plus importantes communautés juives se trouvaient à Constantinople (environ 2 500 Juifs, probablement 1 % de la population), à Thèbes (environ 2 000) et à Thessalonique (environ 500)3. À Constantinople, au début du XIe siècle, les Juifs résidaient surtout le long de la Corne d’Or, dans la région réservée aux marchands étrangers, pour être transférés en 1044, par édit impérial, dans le quartier de Péra, de l’autre côté de la Corne d’Or, où ils vivaient dans un état de relatif cloisonnement jusqu’à l’incendie du quartier en 12034. Ce sont les seuls sujets de l’Empire à être soumis à cette ségrégation collective destinée à les rendre plus faciles à contrôler du point de vue * Recherche financée dans le cadre du projet Ştiinţele socio-umaniste în contextul evoluţiei globalizate – dezvoltarea şi implementarea programului de studii şi cercetare postdoctorală, code POSDRU/89/S/1.5/61104, co-financé par le Fonds Social Européen à travers le Programme Opérationnel Sectoriel Développement des Ressources Humaines 2007–2013. ** Institut d’études sud-est européennes, Bucarest ; [email protected]. 1 Sur les Juifs de l’Empire byzantin, voir notamment Joshua Starr, The Jews in the Byzantine Empire, 641–1204, Athènes, 1939 ; Zvi Ankori, Karaites in Byzantium. The Formative Years, 970– 1100, New York, 1959 ; Andrew Sharf, Byzantine Jewry. From Justinian to the Fourth Crusade, Londres, 1971 ; Jews in Byzantium. Dialectics of Minority and Majority Cultures, éd. par Robert Bonfil, Oded Irshai, Guy G. Stroumsa, Rina Talgam, Leyde-Boston, 2012. 2 Sur les activités économiques des Juifs à Byzance, voir en dernier lieu David Jacoby, The Jews in the Byzantine Economy (Seventh to Mid-Fifteenth Century), dans Jews in Byzantium, éd. par R. Bonfil et al., pp. 219–255. 3 Voir J. Starr, op. cit., pp. 228–230. Voir aussi Nicholas De Lange, Hebrews, Greeks or Romans ? Jewish Culture and Identity in Byzantium, dans Strangers to Themselves. The Byzantine Outsider, éd. par D.C. Smythe, Aldershot, 2000, pp. 105–118, ici p. 106. 4 Voir David Jacoby, Les quartiers juifs de Constantinople, dans « Byzantion », 37, 1967, pp. 167–227 ; Idem, The Jews of Constantinople and Their Demographic Hinterland, dans Constantinople and Its Hinterland, éd. par C. Mango, G. Dagron, Aldershot, 1995, pp. 221–232. „Revista istorică”, tom XXIII, 2012, nr. 3–4, p. 207–217 208 Andrei Timotin 2 économique, politique et religieux ; une ségrégation qui peut se convertir en stigmatisation, comme il arrive en 1044, quand l’empereur Constantin IX expulse tous les Juifs de Constantinople, à côté des Arméniens et des Arabes, censés être à l’origine des troubles qui agitaient la ville à cette époque5. Cette politique se reflète dans la législation impériale, qui les marginalise progressivement. Après la proclamation du christianisme comme religion d’État en 380, l’identité religieuse devient le repère en fonction duquel se définit le statut de l’individu dans la société. L’unité religieuse de l’Empire, corollaire de son unité politique, engendre et justifie l’intolérance vis-à-vis des minorités religieuses. Dès le Ve siècle, les Juifs sont exclus de l’armée, de l’administration et des charges publiques, et à partir de 531 ils sont disqualifiés en tant que témoins contre les chrétiens6. L’Église achève et consacre cette marginalisation sociale, en dépossédant les Juifs de leur identité religieuse. En assumant l’héritage religieux juif, elle se définit dès lors comme le vrai Israël et comme le seul exégète autorisé de l’Écriture. Distillées, les invectives adressées aux Juifs se convertissent en genre littéraire, les textes polémiques anti-judaïques étant une constante de la littérature ecclésiastique byzantine7. Discrédités par l’accusation de déicide, les Juifs personnifient l’incroyance et la négation du christianisme et se voient progressivement déshumanisés et démonisés par une série de stéréotypes renforcés par la querelle iconoclaste, qui engendra un nouveau type d’accusation contre les Juifs : ils auraient profané et détruit les icônes – par exemple l’icône du Christ conservée au Saint Puits de Sainte-Sophie qu’un Juif aurait poignardée8 –, ce qui n’est au fond qu’une réitération du déicide. Ces clichés, assumés, totalement ou partiellement, par la société, recoupent les craintes et les soupçons naturellement engendrés par l’altérité des Juifs,
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