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Studia Albanica ______ ACADÉMIE DES SCIENCES D’ALBANIE SECTION DES SCIENCES SOCIALES STUDIA ALBANICA 1-2 XLVIe (XLIIe) Année 2009 STUDIA ALBANICA _______ Conseil de Rédaction : Seit MANSAKU (Rédacteur en chef) Muzafer KORKUTI (Rédacteur en chef adjoint) Arben LESKAJ (Secrétaire scientifique) Francesco ALTIMARI Jorgo BULO Emin RIZA Shaban SINANI Marenglen VERLI Pëllumb XHUFI © 2009, Académie des Sciences d’Albanie ISSN 0585-5047 Académie des Sciences d’Albanie Section des Sciences sociales 7, place Fan S. Noli AL-1000 Tirana STUDIA ALBANICA 2009/1-2 Pëllumb XHUFI TRACES DE LA PRÉSENCE JUIVE EN ALBANIE AU MOYEN ÂGE Le XVIe siècle offre un panorama curieux quant à la présence de communautés juives en Albanie. À cette époque-là, le pôle principal de cette présence était sans doute la ville de Vlora. L’importance de cet élément à Vlora a déjà été signalée par G. Veinstein, sur la base des données du Registre (Sijil) du cadi de Vlora des années 1567-15681. Cela avait été annoncé, d’ailleurs de façon plus complète et avec plus de précision, par le Registre ottoman des propriétés et de la population du sandjak de Vlora de l’année 1519- 1520 : selon ce document, dans la ville de Vlora seulement, sur 1 558 familles en tout, cette année-là 528 familles étaient juives, 945 chrétiennes et 85 musulmanes2. Certes, compte tenu de la nature différente de chacun de ces deux registres ottomans, toute conclusion tirée sur la base de leur comparaison serait boiteuse. Toutefois, le Sijil en question de l’année 1567-1568 laisse entendre que, à ce moment- là, la partie juive de la population n’était plus celle d’un demi-siècle auparavant. Or, il faut dire qu’à cette époque nombre de Juifs de Vlora – et cela valait aussi pour les Juifs de Berat3 – s’étaient convertis à l’islam4. L’islamisation des Juifs de Vlora et de Berat connut une phase plus intense quand, entre 1666 et 1676, le « faux 1 G. Veinstein, Une communauté ottomane : les Juifs d’Avlonya dans la deuxième moitié du XVIe siècle, in « Gli Ebrei e Venezia sec. XIV-XVIII », éd. G. Cozzi, Milan, 1987, p. 781-828. 2 Ferit Duka, Realiteti etnik i Dropullit në burimet historike të shek. XVI sipas Defterit osman të regjistrimit të pronave dhe të popullsisë të sanxhakut të Vlorës të vitit 1520, in « Studime historike », 3-4, Tirana, 1991, p. 167-199 ; G. Veinstein, Une source ottomane de l’histoire albanaise : le registre des Kadi d’Avlonya 1567-1568, in « The Medieval Albanians, Institute for Byzantine Research », International Symposium 5, Athens, 1998, p. 375, n. 12. 3 Sur la communauté juive de Berat aux XVIe-XVIIIe siècles, voir Ferit Duka, Berati në kohën osmane (shek. XVI-XVIII), Tirana, 2001, p. 24-30, 237-238, 262. 4 G. Veinstein, Une source ottomane…, p. 383. 4 Pëllumb Xhufi messie » Sabbataï Zevi5 vint s’y installer avec la permission du Grand Vizir, l’Albanais Fazil Ahmed Köprülü, qui était son admirateur. Propagateur d’une doctrine mystique et syncrétiste à une époque caractérisée par des perturbations politiques6, l’hétérodoxe Zevi établit en Albanie un rapport étroit notamment avec les Bektachis locaux, eux aussi adeptes d’une foi hétérodoxe et syncrétiste7. À un moment donné de son séjour en Albanie, Zevi se convertit à l’islam, prêchant d’exemple pour beaucoup de Juifs vivant dans ce pays8. Cette présence impressionnante de population juive dans les villes albanaises entre le XVe et le XVIe siècles est due à la diaspora séfarade de 1492, lorsque des groupes entiers de Juifs débarquèrent sur les côtes albanaises après avoir quitté l’Espagne ou leurs foyers en Italie du Sud et en Sicile où s’étendait également le pouvoir du roi antisémite Ferdinand de Castille9. Cependant, la présence des Juifs en Albanie est attestée bien avant le XVIe siècle. M. Korkuti nous signale une information venant de Lecce, en Italie, qui remonte à l’année 520 et où il est question d’une communauté juive de cette ville qui s’allie par mariage à une autre communauté juive d’Onchesmos (Saranda)10. À ce propos, il y a quelques années, le professeur de l’Université de Bari Cesare Colafemmina, un chercheur bien connu de la culture hébraïque en Italie du Sud, nous a fait part de la découverte en Calabre d’une inscription en hébreux appartenant au VIe siècle, où il est question d’un Juif qui s’était installé en Calabre en venant d’Onchesmos d’Albanie. L’inscription confirme le fait notoire qu’Onchesmos fut 5 M. Balivet, Byzantins et Ottomans, Istanbul (Isis), 1999, p. 73-74 ; Robert Mantran, Histoire de l’Empire ottoman, Paris, 1989. Nous nous sommes référés à l’excellente édition en albanais Historia e Perandorisë Osmane, Dituria, Tirana, 2004, p. 235. 6 G. Scholem, Sabbatai Sevi, the mystical messiah, Princeton, 1973; H. H. Ben-Sasson, Geschichte des jüdischen Volkes. Von den Anfängen bis zur Gegenwart, München (C. H. Beck Verlag), 1992, p. 858-864. 7 M. Balivet, op. cit., p. 56-61, 176-178. 8 H. H. Ben-Sasson, op. cit., p. 862-864; R. Mantran, op. cit., p. 235; M. Balivet, op. cit., p. 177. Nous nous permettrons d’attirer l’attention du lecteur sur une tombe monumentale du XVIIe siècle, qui existe encore aujourd’hui dans le village Tragjas i Vjetër. Compte tenu de sa typologie, la tombe appartient sans doute à un dignitaire ottoman, mais la présence de l’étoile de David gravée sur la pierre tombale peut mettre le défunt en rapport avec les adeptes de Sabbataï Zevi, sinon avec ce dernier lui-même. 9 H. H. Ben-Sasson, op. cit., p. 774, parle de l’installation de quatre communautés juives dans la petite ville épirote d’Arta et de leurs bons rapports avec les habitants locaux. 10 M. Korkuti, Bazilika e sinagoga e Sarandës, in « Prania historike dhe shpëtimi i hebrenjve gjatë Luftës », Tirana, 2008, p. 37. Traces de la présence juive en Albanie au Moyen Âge 5 détruite à ce temps-là par les Barbares, qu’elle cessa d’exister comme centre urbain et qu’une partie de sa population, où il y avait aussi des Juifs, trouva refuge sur les côtes voisines de l’Italie11. Ce témoignage épigraphique semble trouver sa confirmation même dans la découverte récente des vestiges d’une synagogue au centre du marché de la ville moderne de Saranda, qui, de même que la basilique voisine, garde les traces de l’incendie et de la destruction de cette ville précisément au temps des invasions barbares, dont elle ne se remit plus12. Aux siècles suivants, des groupes de population juive sont attestés dans divers centres côtiers auxquels se réfèrent essentiellement les documents historiques. Cela n’exclut pas la possibilité d’une éventuelle installation des Juifs même dans les centres urbains de l’intérieur, tout comme ils sont attestés dans la ville de Berat à l’époque ottomane13. Mais, au cours des siècles précédents, le centre qui attira le plus la présence des Juifs fut la ville côtière de Vlora. Depuis la période de son occupation par Manfred Hohenstaufen de Sicile, en 1258, Vlora gagna un rôle particulier dans tout le bassin adriatique et ionien pour le commerce des épices venant d’Afrique du Nord, notamment de l’émirat de Tunisie14. Aux XIIIe- XIVe siècles, les seigneurs de Vlora avaient établi des rapports réguliers avec les émirs de Tunisie précisément sur la base de l’importation des épices qui étaient ensuite réexportées vers Raguse et Venise15. Malgré l’absence de données directes, on peut affirmer que dans ce trafic des seigneurs de Vlora il y avait aussi des commerçants juifs. Rappelons que, durant le règne de Frédéric II, le père de Manfred, toute une colonie de Juifs de Djerba connus pour la culture et le commerce des épices avait émigré en Sicile16. Et, si après l’occupation de Vlora et d’autres centres côtiers d’Albanie par Manfred, en 1258, beaucoup de ses sujets italiens quittèrent le 11 Neritan Ceka, Ilirët, Tirana, 2001, p. 253, 277. 12 Neritan Ceka, The Illyrians to the Albanians, Tirana, 2005, p. 287, 306. 13 F. Duka, Berati… (op. cit.), p. 24-30, 237-238, 262. Selon le voyageur ottoman Evliyâ Tchèlèbî, au XVIIe siècle, la ville basse de Berat comptait trente quartiers dont un quartier juif (voir, en albanais, Evlija Çelebi, Shqipëria para tre shekujsh, Besa, Tirana, 2000, p. 56). 14 Pëllumb Xhufi, L’aggancio all’Est : Manfredi Hohenstaufen in Albania, in « Oriente e Occidente tra Medioevo e Età moderna », Studi in onore di Geo Pistarino, éd. L. Balletto, vol. II, Genova, 1997, p. 1252. 15 A. Solovjev, Un beau-frère du tsar Doušan, in « Revue Internationale des Études Balkaniques », 1 (1934), p. 180-187. 16 D. Abulafia, Frederic II : a medieval Emperor, London, 1988, p. 146, 335-336. 6 Pëllumb Xhufi Royaume de Sicile pour s’installer à l’autre rive de l’Adriatique17, on peut croire qu’une telle « migration » à l’intérieur des domaines de Manfred, donc de la Sicile vers l’Albanie Hohenstaufen, toucha probablement aussi la communauté juive de Sicile18. Plus tard, Vlora fut connue aussi pour la production d’un sel de qualité particulière, sal albus (le sel blanc)19. C’est au commerce de ce produit qu’est lié le nom du premier Juif, appelé Davith, mentionné en 1368, quand il approvisionnait en sel de Vlora voire même les marchés de Raguse. Dans les transactions de Davith avec des commerçants ragusains, on voit se manifester constamment d’autres citoyens juifs, comme Muscus, Matheus, Sandrus et Lazarus, le cousin de Davith, qui accompagnait ce dernier dans ses voyages de transport de sel vers Raguse20.
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