MiitarMiric
10. август 2015. у 09.47
P.P.S.
It seems that one of the consequences of medieval Crusades in Germania/Slavia was the racial transformation of the European Jewish community, one that transformed the Ashkenazic Jews into a predominantly Slavic community, more Serb/Sorb (Serbja) than Semitic.
In The Ashkenazic Jews: A Slavo- Turkic People in Search of a Jewish Identity (1993), Professor P. Wexler renders a comprehensive and commanding study of the historical, religious, and social dynamics of the racial transformation: I will motivate the hypothesis that the Ashkenazic Jews are predominantly of Slavic, and secondarily of other
Indo-European, Turkic and Palestinian, origins—on the basis of linguistic evidence and on the basis of Ashkenazic religious and folk practices.
According to Wexler, the Jewish migration to northern Europe occurred at a time when the eastern reaches of present-day Germany and southern Austria were thickly populated by Slavs. The first Jewish settlers in the mixed Germano-Slavic lands, Wexler writes,were probably speakers of South Slavic; thus, the little difficulty in acquiring Serbian, the only Slavic language to survive to the present in Germany ... In the
9th-12th centuries the differences among the Slavic languages were marginal, but since Serbian is the only surviving Slavic language in Germany today, I take the liberty of defining the Judeo-West Slavic speech as (Judeo-) Serbian. My choice of the latter term does not mean that the Jews were settled in, or that Slavic slaves converted to Judaism uniquely or predominantly from, Lausitc/Luzica (the area
with the highest concentration of Sorbs/Serbja today), since the primeval Slavic settlements in German were far more extensive a millennium ago.
In addition to a Slavic language, Wexler writes, the ethnic origins, folkways and religion of the Ashkenazic Jews are also largely of Slavic origin. At another point, Wexler writes: association with the Serbian Jews would have enabled the Slavs to avoid 'denationalization' at a time when German settlers were imposing their Christian religion, their German language and culture ...Conversion to Judaism would have protected the Sorbs/Serbja from German Christian persecution, since the independent status of the Jews was recognized by the Christian Authorities ... The Serbian speaking Jews were one of the few elements
of the Slavic population in the Middle Ages to maintain a separate identity during the Germanization of the territory ... I theorize that conversion to Judaism was most likely wherever the Slavs felt their ethnic identity was in danger, e.g. in the Sorb/Serbja lands.
Yiddish, Wexler writes, is a Slavic language, a form of the West Slavic Serbian and the Ashkenazic Jews are predominantly of Slavic origins. As I have demonstrated elsewhere, Yiddish in contrast to its massive German vocabulary—has a native Slavic syntax and phonology since it was a form of the West Slavic language Sorbian which became re-lexified to High German. A massive German lexicon cannot make Yiddish German, just as the massive Franco-Latin component of modern English gives no grounds for declaring that English has ceased to be a
Germanic language, and has moved over to the Roman camp. It appears that in terms of race and history, Zionist Ashkenazic Jews are on the
wrong track. Instead of attempting to return and reclaim a fictive ancestral homeland in the Middle East, race, history and logic point to Germania, to an authentic ancestral homeland centered between the Elbe and Oder rivers, and a restoration of Regnum Sorabia, a Greater Regnum Sorabia stretching from a Main/Regnitz line in the west to
the Vistula in the east.
As fate would have it, instead of a re-Slavicization of Germania/Slavia, Zionism, Wexler writes, has resulted in the mass Slavicization of Semitic Jews and others in Israel: After the creation of the State of Israel in 1948, most of the Jewish communities
Africa and Asia were liquidated when hundreds of thousands of their members immigrated to Israel. There they gradually became „assimilated” to Ashkenazic religious, cultural and linguistic patterns. The assimilation of the non-Ashkenazic Jews to Ashkenazic culture is certainly one of the more grandiose instances of
Slavicization in modern history.
Martin Luther and Lutheranism open up a special chapter in the history of Germania's Serbs. It seems that Luther himself was of Serb-Wend ancestry. According to a standard reference work: Martin Luther (1483-1546) was descended from the Slavonic stock of the tribe of Lutici. His ancestral name was Luyt (meaning strong, harsh, tough). Predecessors were forced to Germanize the name to Lutyr, then
Luthyr, and finally to Luther. Born in Lower Saxony in a place which is today called Einsleben, earlier known by its Slavic name, Sebenica, which is retained even today in the name of the 'old town' district called Siebenhitze. There is also circumstantial evidence that Luther's wife had Serb-Wend antecedents. The village of Lipa, later Lippendorf, near Serb civitas Lipsk, modern Leipzig, is the ancestral home of the von Bors and the birthplace of Luther's wife, Katherine von Bora. Boras in liber homo Bor vocitatus natione Slavus is a singularly Serb name. Bor, Bolibor, Mesibor and Borislav are four of the nine Serb names recorded in Meissen in 1071.
- The historical record reflects sympathy and support for Luther's Bohemian virus in historic Serb lands, (e.g. the numerous Serbs who will play an important role in the Protestant Reformation: Jan Bogac, Jan Brezan, Pawol Bosak, Miklaws Jakubica, Jakub Jan, and others). The record also suggests Luther's singular sense of freedom and security
in Wittenberg, an early center of learning in Sorabia, Vandalia, Sarmatia (Nostra ha.ec Vandalia est mera Sarmatia).*
AT LUTHER'S SIDE
At Luther's side, a number of distinguished Serbs (e.g. professor Jan Rak, poeta laureatus, respected scholar at many European universities, and Kaspar Peuker, scholar, theologian, physician, and university professor) worked closely with Luther and P. Melanchthon in Wittenberg (H. Kühne, Kaspar Peuker. Leben und Werk einen grossen Gelehrten and der Wittenberger Universität im 16Jahrundert, LeT B/30, 1983).
PEUKER, MELANCHTHON
As their 1,200 page revision of the Chronicon Carionis demonstrates, Peuker and Melanchthon, his father-in-law, shared a deep and passionate interest in the history of the Slavs, especially the Serb Wends, in Peuker's words, the Sorabi Serbs, the original, true Sarmatians.
This notion finds it strongest expression in the writings of a Swiss German, Pamphilus Gegenbach. In Von Drien Christen (Basle, 1523), Gegenbach outlines in great detail the reasons why he believes the Christian Serb community is a perfect model for reform. Similar ideas are also found in Melanchton's writings. Great respect for the authentic faith and piety of the Orthodox Serbs is also found in Benedikt Kuripesic's account of his passage through Ottoman lands (Putopis Kroz Bosnu, Srbiju, Bugarsku i Rumeliju, 1530). A member of Emperor Ferdinand's mission to Sultan Suleiman, Kuripesic took great interest in the condition and sympathies of Bosnia's Christians. Though the lot of Bosnia's Christian Serbs was a hard one, their faith, Kuripesic stressed, was strong, vital and consistent with basic Roman Catholic doctrine. In fact, he noted, the Christian Serbs hoped that their simple and pure faith would inspire other Christians
to remain true and strong.
In 1559, a trusted confidant, a learned Orthodox Serb cleric, uceni Srb, Demetrij Srb, will carry Melanchthon's letter to the ecumenical Patriarch of Constantinople, calling for a Lutheran-Orthodox rapproachement, for the 'unity of all true Christian communities.' Two years later, two Orthodox Serb monks, one from Bosnia, Matija Popovic, the other from Serbia, dijak Jovan Malesevac, will assist in the Serb language and letter translation of the New Testament, the foundation of Lutheran plans to bring the evangelical message to the South Slavs.
THOMAS MUNTZER
It is perhaps more than coincidence that deep in the Serb heartland, at Zwickau, home of the Zwickau prof hets (true authority lay in the inner light given by God to his own, rather than in the Bible), near the border with Bohemia, the revolutionary German reformer, Thomas Muntzer (1490-1525), founds the Anabaptist movement.
Evidence of their great power and prestige is found in their several names. In chronological order, they were the Velici, from the Slavic root Vel, the great, mighty, powerful; the Vulkci/Vuilci, from Vulk, the Wolves; Lutici, from Lut, the Fierce.
