814

Pereswetoff-Morath A. A Grin without a Cat. «Adversus Iudeaos» Texts in the Literature of Medieval Russia (988-1504). Lund: Lund Slavonic Monographs, 2002. Vol. 1–2.

815

См.: рецензии Д. Клиера в «Slavonic and East European Review» (Vol. 84 (2006). № 1. P. 119–121) и ET. Водолазкина (Водолазкин Е.Г. Об улыбках и котах (по поводу книги А. Пересветова-Мурата «А Grin without a Cat». Lund, 2002) // Русская литература. 2004. № 4. С. 198–204).

816

См.: Иоффе Д. Еврейство и Русь на rendez vous межэтнического политеизма: о некоторых примечательных казусах современной историографии еврейского вопроса (на материале раннесредневековой Руси // Ab imperio. 2003. № 4. С. 581–602; Pereswetojf-Morath A.I. «Simulacra of Hatred»: On the Occasion of an Historiographical Essay by Mr. Dennis Eoffe // Ab imperio. 2003. № 4. С 603–650; Петрухин В.Я. К дискуссии о евреях в древней Руси: национальный романтизм и «улыбка чеширского кота» // Ab Imperio. 2003. № 4. С. 653–658.

817

Таким образом, А. Пересветов игнорирует мнение ET. Водолаз-кина о том, что «Пророчество Соломона» было создано в Северо-Западной Руси в XIII в. См.: Водолазкин Е.В. Пророчество Соломона и Толковая Палея // ТОДРЛ. Т. 52 (2001). С. 518–529; Водолазкин Е.В., Руди Т.Р. Из истории древнерусской экзегезы (Пророчество Соломона) //ТОДРЛ. Т. 54 (2003). С. 252–303.

818

«We must then become suspicious if the Russian anti-Judaic works constitute a system more or less compatible with what can be found in other cultures and we must realize that we can draw no conclusions whatsoever from the existence of works so closely resembling the traditional as to add no local color at all» (p. 8).

819

«…Made so as to alert the reader to the tacit commonality of the anti-Judaic theme of influential works common to many Christian cultures – here in their Rus" incarnation: of grave importance although easily forgotten» (p. 38).

820

«That problem cannot be addressed here. If any texts, purportedly being against Jews and thus highlighted in this study were in fact used against the heretics, this may be of interest in heresiological scholar-schip, but that is another matter» (p. 22).

821

«…Ruthenia… had a injection of new Jewish life at some point in the 13–14 cc… and could not but change the outlook of Jewish life and thus at some level the image of the Jew among the Slavs surrounding them; budding Moscovy on the other hand, or however we should refer to the principalities in the east and the Zales"e the Rus" beyond the forests, that were to unite round Moscow, appears to have had no or little such immigration, if all handbooks on the subject are to be believed. My study will concern then Kievan Rus" and those of its eastern heirs after the Mongol invasion which were not to be ruled from Kaunas and Cracow but would in time be integrated with Moscovia, Moscovy (There is also, more or less the Eastern Slavia that ha had no need to reconsider a new Jewry with, probably new customs and ways of living)» (p. 23–24).

822

«…I could identify next to no pertinent anti-Judaic texts in manuscripts antedating the 16 с other than those already known from the Eastern Slavs, had our investigation taken us to the 16–17 cc. the picture would have changed drastically however, for there is evidence of a considerable number of new texts being compiled and copied then in Ruthenia, not at least, it appears, within the walls of the Suprasl" monastery» (p. 23–24).

823