Jevreji u srednjovekovnom Kotoru?

Abstract

U radu se analiziraju dva dokumenta koji potiču iz Kotora, a koji se nalaze u Biblioteci Ruske akademije nauka u Sankt Peterburgu. Sačuvani su u veoma staroj rukopisnoj zbirci; prema pismu (tzv. Scriptura beneventana) i muzičkom zapisu mogu se datirati na kraj XI i početak XII veka. U prvom dokumentu (1186), koji je već dugo poznat u jugoslovenskoj istoriografiji, po starijem primerku utvrđeno je da je reč “iubbatum” pogrešno pročitana i da treba da bude ispravljena u “sabbatum”. U drugom dokumentu (1202-1215) pojavljuje se neuobičajeno ime Judeja. Do sada nije bilo dokaza o Jevrejima koji žive u srednjovekovnom Kotoru. U svetlu ovih novih činjenica, autor smatra da ne treba dolaziti do takvih zaključaka, posebno zato što je Kotor od 1186. godine bio u granicama srpske srednjovekovne države, gde je dvadesetak godina kasnije u sekularni i javni život uveden prevod Nomokanon-a (Krmčija) svetog Save koji u nekoliko delova govori o odnosu Jevreja i hrišćana. Autor smatra da treba biti oprezan oko bilo kakvih definitivnih zaključaka, jer su to jedini dostupni podaci koji ukazuju na moguće prebivalište Jevreja u ovom gradu.

This paper evaluates two documents originating in Kotor, now in the Library of the Russian Academy of Sciences in Sankt Petersburg. They were saved in a very old manuscript collection; according to the script (so-called Scriptura beneventana) and musical notation they can be dated at the end of the XI and beginning of the XII century. In the first document (1186), well known for a long time in the Yugoslav historiography, according to the older copy, it was now established that the word "iubbatum" was misread and should be corrected to "sabbatum". In the other document (1202-1215) appears the uncommon name Judea. Until now there was no evidence about Jews residing in medieval Kotor. In light of these new facts, author thinks that one should be reluctant in reaching such conclusions, especially because Kotor was since 1186 within boundaries of Serbian medieval state, in which about twenty years later in secular and public life was introduced the translation of Nomokanon (Krmcija) by St. Sava which in several articles covers the relationship of Jews and Christians. The author thinks that one should be cautious about any definite conclusions because this is the only available data that points at the possible residence of Jews in this town.