Between Foreigners, Strangers and Jews: The Changing Perception of Parisian Jews on the Eve of the 1306 Expulsion

IF 0.1 Q3 HISTORY Medieval Encounters Pub Date : 2021-12-22 DOI:10.1163/15700674-12340110
Nureet Dermer
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Abstract

An unpublished document from late thirteenth-century Paris contains evidence of a Jewish-Christian public confrontation, on the one hand, and of Jewish-Christian economic criminal collaboration on the other. Using methods of micro-history, this article traces the story of Merot the Jew and his father-in-law, Benoait of St. Denis, who were caught attempting to smuggle merchandise by way of the River Seine. Their story is told in a verdict handed down by the parloir de Paris, the municipal judicial authority in charge of economic infractions. The parloir decreed the complete confiscation of Merot and Benoait’s merchandise on the grounds that “they were foreigners.” Taking this terminology as a point of departure, this paper tackles broader socio-economic aspects of belonging and foreignness among medieval Parisian Jews, and asks: in what ways were Jews considered “foreigners” in late thirteenth-century Paris? What were the implications of such a designation, and how did these perceptions change in the years leading up to the expulsion of 1306?
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在外国人、陌生人和犹太人之间:1306年驱逐前夕巴黎犹太人观念的变化
一份来自13世纪末巴黎的未公开文件一方面包含犹太-基督教公开对抗的证据,另一方面包含犹太教-基督教经济犯罪合作的证据。本文运用微观历史的方法,追溯了犹太人梅洛特和他的岳父圣丹尼斯的贝诺伊特在试图通过塞纳河走私商品时被抓获的故事。负责经济违法行为的市政司法机构巴黎议会在判决中讲述了他们的故事。议会以“他们是外国人”为由,下令完全没收梅洛特和贝诺伊特的商品。本文以这一术语为出发点,探讨了中世纪巴黎犹太人的归属感和异国感的更广泛的社会经济方面,并问道:在13世纪末的巴黎,犹太人在哪些方面被视为“外国人”?这样的指定意味着什么?在1306年被驱逐之前的几年里,这些观念发生了怎样的变化?
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来源期刊
Medieval Encounters
Medieval Encounters Arts and Humanities-Religious Studies
CiteScore
0.50
自引率
0.00%
发文量
32
期刊介绍: Medieval Encounters promotes discussion and dialogue accross cultural, linguistic and disciplinary boundaries on the interactions of Jewish, Christian and Muslim cultures during the period from the fourth through to the sixteenth century C.E. Culture is defined in its widest form to include art, all manner of history, languages, literature, medicine, music, philosophy, religion and science. The geographic limits of inquiry will be bounded only by the limits in which the traditions interacted. Confluence, too, will be construed in its widest form to permit exploration of more indirect interactions and influences and to permit examination of important subjects on a comparative basis.
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