Volunteer Marek (talk | contribs) →Paradisus Judaeorum: not in source |
m I think this is in the second source cited. Also minor typo fix. And remove heated, few academic papers in polemic with not any media discussion is not heated |
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[[File:Museum of the History of Polish Jews in Warsaw Main exhibition Paradisus Iudaeorum 01.jpg|thumb|upright=2.0|''Paradisus Iudaeorum'' (Jewish Paradise) gallery, [[POLIN Museum of the History of Polish Jews]], [[Warsaw]], [[Poland]]]] |
[[File:Museum of the History of Polish Jews in Warsaw Main exhibition Paradisus Iudaeorum 01.jpg|thumb|upright=2.0|''Paradisus Iudaeorum'' (Jewish Paradise) gallery, [[POLIN Museum of the History of Polish Jews]], [[Warsaw]], [[Poland]]]] |
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In the [[POLIN Museum of the History of Polish Jews]] that opened in [[Warsaw]] in 2013, [[POLIN Museum of the History of Polish Jews#Paradisus Iudaeorum (1569-1648)|a gallery]] covering the "Golden Age of Polish Jewry" carries the name, "''Paradisus Judaeorum''".<ref name=":13">{{Cite web|url=https://www.polin.pl/en/wystawy-wystawa-glowna-galerie/paradisus-iudaeorum|title=Paradisus Iudaeorum (1569–1648)|website=POLIN Museum of the History of Polish Jews|access-date=2018-11-12}}</ref> The gallery's name has been |
In the [[POLIN Museum of the History of Polish Jews]] that opened in [[Warsaw]] in 2013, [[POLIN Museum of the History of Polish Jews#Paradisus Iudaeorum (1569-1648)|a gallery]] covering the "Golden Age of Polish Jewry" carries the name, "''Paradisus Judaeorum''".<ref name=":13">{{Cite web|url=https://www.polin.pl/en/wystawy-wystawa-glowna-galerie/paradisus-iudaeorum|title=Paradisus Iudaeorum (1569–1648)|website=POLIN Museum of the History of Polish Jews|access-date=2018-11-12}}</ref> The gallery's name has been the subject of discussion in late 2010s when in 2016 [[Joanna Tokarska-Bakir]] argued that use of this name for the gallery is disrespectfu.<ref name=":62"/><ref>{{Cite journal|last=Tokarska-Bakir|first=Joanna|date=2016-12-28|title=Polin: "Ultimate Lost Object"|url=https://ispan.waw.pl/journals/index.php/slh/article/view/slh.2016.002|journal=Studia Litteraria et Historica|volume=5|pages=1–8|issn=2299-7571|doi=10.11649/slh.2016.002}}</ref> Barbara Kirshenblatt-Gimblett, Program Director of the Core Exhibition of the POLIN Museum, says that the intention is to engage the reader in a complex debate going beyond a binary black-and-white simplicity.<ref name=Garbowski2016p14/> In 2017 Kamil Kijek wrote that, out of context, the phrase can indeed be confusing, but within a broader context it is representative of a much more complex and nuanced relationship between Jews and non-Jewish Poles.<ref name=kk>{{Cite journal|last=Kijek|first=Kamil|date=2017|title=For whom and about what? The Polin Museum, Jewish historiography, and Jews as a "Polish cause"|url=https://www.ceeol.com/search/article-detail?id=700384|journal=Studia Litteraria et Historica|language=English|volume=6|pages=1–21|issn=2299-7571|doi=10.11649/slh.1363}}</ref> |
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==Latin texts== |
==Latin texts== |
Revision as of 07:37, 21 March 2020
- "Jewish paradise" and related phrases redirect here. You may also be looking for the article on Heaven in Judaism.
![](https://upload.wikimedia.org/wikipedia/commons/thumb/2/2a/Regnum_Polonorum_Est_%28start%29.png/300px-Regnum_Polonorum_Est_%28start%29.png)
The phrase Paradise for Jews or Jewish Paradise (Latin: Paradisus Judaeorum, the latter word also spelled Iudaeorum) derives from an anonymous 1606 Latin pasquinade (satirical epigram) which gave rise to a Polish proverb that called the Kingdom of Poland, and more broadly the Polish-Lithuanian Commonwealth, "heaven for the nobility, paradise for Jews, purgatory for townspeople, and hell for peasants".[2]
Described by Barbara Kirshenblatt-Gimblett as "critical of everything in the Polish-Lithuanian Commonwealth—foreigners, immigrants, 'heretics,' peasants, burgers, and servants, and also Jews,"[a] the epigram satirized the sociopolitical system of "Golden Liberty", or the Nobles' Commonwealth, viewing it as favorable to the nobility (szlachta), less so to the townspeople (mieszczaństwo, or burghers), and much less so to the enserfed peasants.[4]
The origin of the phrase "paradisus Judaeorum" is viewed by some as antisemitic, the author being thought to have expressed a view that Poland was run by its overprivileged Jews.[b] In the centuries since, the phrase has lost its negative connotations.[citation needed] In the 20th century, the term "paradise for Jews" has commonly been used to refer to the golden age of Jews in medieval Poland and to compare the situation of the Commonwealth's Jews favourably with that of Jews in any other country.[7][8][9][10] However, scholars note that the phrase and the later proverb, when used in this context, exaggerate the situation of Jews in the Commonwealth, which was more similar to that of the townspeople and much less to that of the nobility.[11][12][8]
History of versions
Poland was considered a “Paradisus Judaeorum" (Paradise for Jews) up until the partitions.[13][14][15] What would become the epigram that the Polish-Lithuanian Commonwealth was "heaven for the nobility, paradise for Jews, purgatory for townspeople, and hell for peasants" dates to the 16th[16] or the 17th century;[17] by the latter, it had become quite widespread.[4] The Polish historian Stanisław Kot found the earliest printed reference to it in an anonymous Latin[2] pasquinade (one of two known together by the Polish title, "Paskwiliusze na królewskim weselu podrzucone” – Pasquinades planted at the Royal wedding celebration [of 1606]),[17] satirically commemorating the wedding of Sigismund III Vasa and Constance of Austria in December 1605.[17][1] Of the two pasquinades attributed to the same anonymous author, the part that would become the later epigram appeared in the "Regnum Polonorum" ("The Kingdom of Poland").[18] Parts of the pasquinade were quoted by Bishop Stanisław Zremba in his 1623 work, "Okulary na rozchody w Koronie..."[2] and later included in a 1636 work by Szymon Starowolski.[19]
The Jesuit priest Michael Radau in his work, Orator extemporeneus (1672), added the phrase "heaven for the nobles", which later became a regular part of the epigram. Polish-literature scholar Julian Krzyżanowski has suggested that Radau coined this phrase as early as 1641.[2]
Several variants of the pasquinade appear in shorter Latin versions from various parts of Europe, by the Croat Juraj Križanić (1664)[20], the Italian Giovan Battista Pacichelli (1685),[21] and the Slovak Daniel Krman (1708-9).[22] The first translation of the pasquinade into Polish appeared in the 1630s, but was not particularly popular; a more recent translation was by Kot in 1937.[18] Parts of the pasquinade have been repeated since, including in 17th-century works by Szymon Starowolski, Michael Radau, and Walenty Pęski .[23] In the 18th century, Stanisław Poniatowski, father of the last king of Poland, used it in reference to Jewish residents of his private town,[24] and in the 19th century it was used by Polish novelist Józef Ignacy Kraszewski, who referred to it as "an old proverb".[25] In the 20th century, it was used by a non-Polish author, the German novelist Alfred Döblin, in a travelogue describing Jewish Poland.[26]
In various versions of the epigram, phrases appear in varying order and sometimes do not appear at all; Kraszewski quotes only "hell for peasants, and paradise for Jews". Samuel Adalberg's 1887 paremiology records a four-part version ("Polska niebem dla szlachty, czyśćcem dla mieszczan, piekłem dla chłopów, a rajem dla Żydów" – "Poland is heaven for the nobility, purgatory for townspeople, hell for peasants, and paradise for Jews") that is closest to the 1606 original, which latter differs only in the order of the phrases and in not including "heaven for the nobility".[17] Križanić writes "paradisus Hebraeorum" ("paradise for Hebrews") rather than "paradise for Jews".[20]
A five-part variant appears in a treatise, Palatinum Reginae Liberatis (c. 1670), by the Polish Jesuit Walenty Pęski , who omits mention of the townspeople, instead adding "purgatory for royalty" and "limbo for clergy".[2] A five-part 1861 German variant ("Polen ist der Bauern Hölle, der Juden Paradies, der Burger Fegefeuer, der Edelleute Himmel, und der Fremden Goldgrube" – "Poland is hell for peasants, paradise for Jews, purgatory for townspeople, heaven for the nobility, and goldmine for foreigners") includes the 1606 pasquinade's "goldmine for foreigners", [27][28] which did not make it into the final modern proverb that lists the nobility, townspeople, peasants, and Jews.[2]
Similar proverbs have described other countries. Sixteenth-century England was depicted as "the paradise of women, the hell of horses, and the purgatory of servants".[29][30] Variants of this have been applied to France and Italy. Kot thinks it likely that proverbs of this sort inspired the anonymous author of the Polish pasquinade.[31]
Meaning
Pasquinade
The identity of the author of the 1606 pasquinade is unknown. Stanisław Kot supposes he may have been a Catholic townsman, perhaps a priest, who was jealous of the influence of Jews and others, such as Protestants and nobility, who somehow competed with Catholic townspeople.[32][17]>[33] The text explicitly criticizes Jews, foreigners, and Protestants and could be seen as veiledly critical of the nobility.[33] Konrad Matyjaszek describes the 1606 pasquinade as "expressing anti-gentry and anti-Jewish sentiments".[1] Barbara Kirshenblatt-Gimblett sees the text as "a pasquinade critical of everything in the Polish-Lithuanian Commonwealth—foreigners, immigrants, “heretics,” peasants, burgers, and servants, and also Jews."[3] Kot notes that variants of the pasquinade and proverb, penned by others in the 17th and 18th centuries, also criticized clergy, Gypsies, Italians, Germans, Armenians, and Scots – groups being added or removed depending on authors' allegiances and predilections.[34]
Krzyżanowski sees the 1606 pasquinade as a satire on all of Polish society.[2] Some 17th- and 18th-century Polish authors, themselves either nobles or clients of the nobility, saw the pasquinade as an attack on the nobility's Golden Freedoms and ascribed the pasquinade to a foreign author with anti-Polish sentiments – refusing to accept that a scathing criticism of Polish society could come from a Polish author. Kot therefore concluded that the related satires are some of the most pointed examples of self-critique originating in the Polish society, and refusal of the nobility to accept that such critique could come from within are a sad representation of the deterioration of the quality of Polish discourse in the 18th and 19th centuries.[35][36]
Proverb
Over time, the 1606 pasquinade lapsed into obscurity, reduced to a popular proverb.[4][17] The proverb contrasts the disparate situations of four social classes in the Polish-Lithuanian Commonwealth. The privileged nobility (szlachta) are at the top ("heaven for the nobility"), and the impoverished, usually enserfed peasantry are at the bottom ("hell for peasants"). The other two commonly named classes are the townspeople (burghers) and the Jews. By the 16th century, the position of townspeople in the Commonwealth had been in decline (hence, "purgatory for townspeople"). The situation of the Commonwealth's Jews, while similar to that of the townspeople, was fairly secure and prosperous, particularly compared to the situation of Jews in most other European countries (hence, "paradise for Jews").[8][16][11] Due to its criticism of nobility, the proverb was mostly popular among the townsfolk, and much less so by the nobility, whose writes if referred to it used it mainly in the context of the Polish Jewry.[36]
Paradisus Judaeorum
![](https://upload.wikimedia.org/wikipedia/commons/thumb/b/bb/Reception_of_Jews_in_Poland_by_Jan_Matejko_1889.png/440px-Reception_of_Jews_in_Poland_by_Jan_Matejko_1889.png)
The origin of the phrase "paradisus Judaeorum" ("Paradise of the Jews") is viewed by some as antisemitic, the author being thought to have expressed a view that Poland was run by its overprivileged Jews.[b] In the centuries since, the phrase has lost its negative connotations and has often been used to refer to the golden age of Jewish life in Poland[8][9][37][38][39] The sixteenth-century rabbi Moses Isserles wrote a friend who had become a rabbi in Germany: "You would be better off living with us in Poland on stale bread if need be, but safe".[40] John Klier titled a chapter in his book about Eastern European Jewish history "Poland-Lithuania: 'Paradise for Jews'".[41]
Gershon Hundert writes: "The Polish Jewish community was vibrant, creative, proud and self-confident [...]. Their neighbours knew this as well, referring to Poland as Paradisus Judaeorum [...]. The full expression went: 'Poland is heaven for the nobility, hell for the peasants and paradise for Jews'."[12] The comparison has generally been described as exaggerated (Hundert himself writes that it was hyperbole[12]), as the Jewish situation in early modern Poland, while comparatively privileged compared to many other classes in the Commonwealth, and to the Jewish position in many other contemporary countries, was hardly idyllic.[8][16][42][9][17] Norman Davies writes that the position of the nobility was clearly much superior to that of the Jews.[11]
![](https://upload.wikimedia.org/wikipedia/commons/thumb/b/b2/Museum_of_the_History_of_Polish_Jews_in_Warsaw_Main_exhibition_Paradisus_Iudaeorum_01.jpg/440px-Museum_of_the_History_of_Polish_Jews_in_Warsaw_Main_exhibition_Paradisus_Iudaeorum_01.jpg)
In the POLIN Museum of the History of Polish Jews that opened in Warsaw in 2013, a gallery covering the "Golden Age of Polish Jewry" carries the name, "Paradisus Judaeorum".[43] The gallery's name has been the subject of discussion in late 2010s when in 2016 Joanna Tokarska-Bakir argued that use of this name for the gallery is disrespectfu.[32][44] Barbara Kirshenblatt-Gimblett, Program Director of the Core Exhibition of the POLIN Museum, says that the intention is to engage the reader in a complex debate going beyond a binary black-and-white simplicity.[3] In 2017 Kamil Kijek wrote that, out of context, the phrase can indeed be confusing, but within a broader context it is representative of a much more complex and nuanced relationship between Jews and non-Jewish Poles.[45]
Latin texts
Year | Author | Text | Translation | Notes |
---|---|---|---|---|
1606 | Anonymous | Regnum Polonorum est: |
The Kingdom of Poland is: |
Given the Polish title Paskwiliusze na królewskim weselu podrzucone.[17] Also appears in Szymon Starowolski in 1636.[19] |
1664 | Juraj Križanić[20] | Polonia est Nova Babylonia, Tsiganorum, Germanorum, Armenorum et Scotorum colonia; |
Poland is the new Babylon, a colony of Gypsies, Germans, Armenians, and Scots; |
|
1685 | Giovan Battista Pacichelli[21] | Clarum regnum Polonorum |
The illustrious Kingdom of Poland is |
|
1708-9 | Daniel Krman[22] | Clarum regnum Polonorum |
The illustrious Kingdom of Poland |
Notes
- ^ Barbara Kirshenblatt-Gimblett (The Polish Review, 2016): "Similarly, the Wall of Words in the Paradisus Iudaeorum gallery (1569–1648) is a kind of chorus, sometimes in harmony, sometimes cacophonous. The quotations here play on the ambiguity of 'Paradisus Iudaeorum,' a formulation from a pasquinade critical of everything in the Polish-Lithuanian Commonwealth—foreigners, immigrants, 'heretics,' peasants, burgers, and servants, and also Jews. To characterize the Commonwealth as a Jewish paradise is a way of saying that Jews had it 'too good.' The Wall of Words, by assembling different perspectives, invites the visitor to consider to what extent and in what ways the Commonwealth was good for the Jews or bad for the Jews, worse for the Jews or better—and above all introduces the idea of a spectrum of relations, rather than a binary of good or bad. Our multivoiced approach and authored voices are critical to the openness of the narration and therefore to the openness of the historical narrative."[3]
- ^ a b Antony Polonsky (Studia Litteraria et Historica, 2017): "The initial part of this gallery [in the POLIN Museum of the History of Polish Jews] features a set of quotations that show that it [Poland] was not a Paradisus Judaeorum, that this was a mere slogan ... Konrad Matyjaszek: "The content of the 17th century text which the notion Paradisus is taken from is not problematized there. It is not explained that the text is antisemitic."[5]
"The term Paradisus Judaeorum [Paradise for Jews] has been present in Polish culture since the 17th century. It comes from an anonymous text expressing anti-gentry and anti-Jewish sentiments, which was published in Latin in 1606 and titled Paskwiliusze na królewskim weselu podrzucone [Lampoons planted at the royal wedding party]. The anonymous writer uses the phrase Paradisus Judaeorum to express his conviction that Poland is ruled by Jews and that they enjoy excessive privileges (Kot, 1937; Tokarska-Bakir, 2004, p. 54)" (square brackets in original).[6]
References
- ^ a b c Matyjaszek, Konrad (2017). "'You need to speak Polish': Antony Polonsky interviewed by Konrad Matyjaszek ('Trzeba mówić po polsku'. Z Antonym Polonskym rozmawia Konrad Matyjaszek)". Studia Litteraria et Historica (6): 10, note 21. doi:10.11649/slh.1706.
{{cite journal}}
: Invalid|ref=harv
(help) - ^ a b c d e f g Krzyżanowski, Julian (1958). Mądrej glowie dość dwie słowie: Trzy centurie przysłów polskich [Word to the Wise: Three centuries of Polish proverbs] (in Polish). Państwowy Instytut Wydawniczy. pp. 435–437.
- ^ a b c Garbowski, Christopher (2016). "Polin: From a 'Here You Shall Rest' Covenant to the Creation of a Polish Jewish History Museum. An interview with Barbara Kirshenblatt-Gimblett". The Polish Review. 61 (2): 14 (3–17). doi:10.5406/polishreview.61.2.3.
{{cite journal}}
: CS1 maint: date and year (link) - ^ a b c Gromelski, Tomasz (2013). "Liberty and liberties in early modern Poland-Lithuania". In Skinner, Quentin; Gelderen, Martin van (eds.). Freedom and the Construction of Europe. New York: Cambridge University Press. p. 233 (215–234). ISBN 978-1-107-03307-8.
- ^ Matyjaszek 2017, p. 10.
- ^ Matyjaszek 2017, p. 10, note 21.
- ^ Michnik, Adam; Marczyk, Agnieszka (2017-11-28). Against Anti-Semitism: An Anthology of Twentieth-Century Polish Writings. Oxford University Press. p. 293. ISBN 978-0-19-062452-1.
- ^ a b c d e Haumann, Heiko (2002-01-01). A History of East European Jews. Central European University Press. p. 30. ISBN 9789639241268.
From the sixteenth century comes the proverb - The Republic of Poland is hell for the peasant, purgatory for the town-dwellers, heaven for the nobleman, and paradise for the Jew.
- ^ a b c Moskalewicz, Marcin (2018). Jewish Medicine and Healthcare in Central Eastern Europe. Springer. p. 20. ISBN 9783319924809.
- ^ Engel, David; Schiffman, Lawrence H.; Wolfson, Elliot R. (2012-01-20). Studies in Medieval Jewish Intellectual and Social History: Festschrift in Honor of Robert Chazan. BRILL. p. 313. ISBN 978-90-04-22233-5.
- ^ a b c Norman Davies (24 February 2005). God's Playground A History of Poland: Volume 1: The Origins to 1795. OUP Oxford. p. 160. ISBN 978-0-19-925339-5.
- ^ a b c Hundert, Gershon David (1997-10-01). "Poland: Paradisus Judaeorum". Journal of Jewish Studies. 48 (2): 335–348. doi:10.18647/2003/jjs-1997. ISSN 0022-2097.
- ^ Covington, Coline (2017-01-20). Everyday Evils: A psychoanalytic view of evil and morality. Taylor & Francis. p. 122. ISBN 978-1-317-59304-1.
- ^ Kornberg, Jacques; Programme, University of Toronto Jewish Studies (1997-06-05). The golden age and beyond: Polish-Jewish history : a symposium on the twenty-fifth anniversary of the Joseph and Gertie Schwartz memorial lecture series. Jewish Studies Program, University of Toronto. p. 7.
- ^ Szulc, Tad (2014-06-17). Pope John Paul II. Simon and Schuster. p. 47. ISBN 978-1-4767-9469-3.
- ^ a b c Modras, Ronald (2000). The Catholic Church and Antisemitism: Poland, 1933-1939. Psychology Press. p. 17. ISBN 9789058231291.
- ^ a b c d e f g h Joanna Tokarska-Bakir (2004). Rzeczy mgliste: eseje i studia [Hazy Things: Essays and Studies]. Fundacja Pogranicze. p. 53. ISBN 978-83-86872-60-2. Mirror
- ^ a b Kot, Stanisław (1937). Polska rajem dla Żydów, piekłem dla chłopów, niebem dla szlachty [Poland as Paradise for the Jews, Hell for the Peasants, and Heaven for the Nobles]. Warszawa: Kultura i Nauka. pp. 2–5.
...dwa krótkie utwory łacińskie, które odtad spotykamy razem w wielu rękopisach i drukach, często nawet złaczone w jedna całość... . W rękopisie Czartoryskich... dano im wspólny tytuł: "Pasquilllusze na królewskim weselu pdrzucone." ... I drugi utwór, "Regnum Polonorum"... stwierdza... pomyślność Żydów"
- ^ a b Starowolski, Szymon (1636). Stacye zołnierskie: Abo W wyćiągániu ich z dobr kośćielnych potrzebne przestrogi. Dla Ich Mćiow Pánow Zołnierzow stárych, y inszych młodych, co się ná Zołnierską vsługę sposabiáć będą [Soldier stations: A warning for extraction from Church lands. For Sir Soldiers old and young that will think about soldier's career.] (in Polish). p. 10.
- ^ a b c Palmer, William (1876). The Patriarch and the Tsar ... Trübner and Company. p. 58.
- ^ a b Archivio storico lombardo (in Italian). Società storica lombarda. 1907. p. 409.
- ^ a b Monumenta hungariae historica: Irök (in Hungarian). Magyar Tudományos Akadémia. 1894. p. 473.
- ^ Kot, Stanisław (1937). Polska rajem dla Żydów, piekłem dla chłopów, niebem dla szlachty [Poland as Paradise for the Jews, Hell for the Peasants, and Heaven for the Nobles]. Warszawa: Kultura i Nauka. pp. 6, 15, 25.
- ^ Polin. Basil Blackwell for the Institute for Polish-Jewish Studies. 1986. p. 357. ISBN 9780631153436.
- ^ Józef Ignacy Kraszewski (1875). Polska w czasie trzech rozbiorów 1772-1799: studia do historyi ducha i obyczaju. 1791-1799 [Poland during the Three Partitions: 1772-1799. Studies in History of Spirit and Tradition. 1791-1799]. J. K. Żupański. p. 107.
- ^ Döblin, Alfred (1991). Journey to Poland. Tauris. p. 51. ISBN 9781850433637.
- ^ Walsh, William Shepard (1892). Handy-book of Literary Curiosities. J.B. Lippincott Company. p. 790.
- ^ Walter K. Kelly (1861). Proverbs of All Nations, Compared, Explained. W. Kent & Company. p. 224.
- ^ Speake, Jennifer, ed. (2015). Oxford Dictionary of Proverbs. 6th edition. Oxford: Oxford University Press, p. 92. ISBN 978-0198734901
- ^ Simpson, John and Speake, Jennifer (2008). "England is the paradise of women, the hell of horses, and the purgatory of servants". Oxford Dictionary of Proverbs. ISBN 978-0191727740
- ^ Kot, Stanisław (1937). Polska rajem dla Żydów, piekłem dla chłopów, niebem dla szlachty [Poland as Paradise for the Jews, Hell for the Peasants, and Heaven for the Nobles]. Warszawa: Kultura i Nauka. p. 2.
- ^ a b "A Virtual Visit to the Museum of the History of Polish Jews". Culture.pl. Retrieved 2018-09-25.
- ^ a b Kot, Stanisław (1937). Polska rajem dla Żydów, piekłem dla chłopów, niebem dla szlachty [Poland as Paradise for the Jews, Hell for the Peasants, and Heaven for the Nobles]. Warszawa: Kultura i Nauka. p. 6.
- ^ Kot, Stanisław (1937). Polska rajem dla Żydów, piekłem dla chłopów, niebem dla szlachty [Poland as Paradise for the Jews, Hell for the Peasants, and Heaven for the Nobles]. Warszawa: Kultura i Nauka. pp. 12–15.
- ^ Kot, Stanisław (1937). Polska rajem dla Żydów, piekłem dla chłopów, niebem dla szlachty [Poland as Paradise for the Jews, Hell for the Peasants, and Heaven for the Nobles]. Warszawa: Kultura i Nauka. pp. 16–17, 19, 27–28.
W miarę jak opinia szlachecka coraz bardziej zwracała się przeciwko wszelkiej krytyce i tylko na pochwały nadstawiała ucho coraz trudniej było publicystom przytaczać tak gorzka satyrę. ... I nie wypadało przypuścić, aby jej autrem mógł być Polak. (p.16). Podkreślmy, że te cudzoziemskie nazwiska autorów i ichdzieł sa to fikcje... Pęski uważał, że dogodniej mu wprowadzić do dyskusji owe zarzuty jako rozgłaszane przez cudziemców, niż gdyby im przyznał polskie pochodzenie. Zmyślił więc nazwiska autorów i dzieł.(p.19) ... Dla ludzi XVIII wieku satyra nasza uchodziła już tylko za utwór obserwatorów cudzoziemskich (p.27)
- ^ a b Kot, Stanisław (1937). Polska rajem dla Żydów, piekłem dla chłopów, niebem dla szlachty [Poland as Paradise for the Jews, Hell for the Peasants, and Heaven for the Nobles]. Warszawa: Kultura i Nauka.
Omawiane powyżek satyry... nie były u szlachty popularne. ... kierowały całe swoje ostrze przeciwko szlachcie. Sa one jednym z nadosadniejszych wyrazów autokrytki życia społecznego i gospodarczego, moralnego i politycznego w Polsce. Ale po [Starowolskim] nikt już nie podejmie ani gospodarczi-społecznej krytki ani sprawy polskiej. Jedynie tylko dyskusja żydowska jako najmniej obrażajaca szlachtę, będzie odtad nawiazywac do naszych satyr. I to jeszcze z zatrzeżeniem, iż podaje się je wyłacznie jako produkt cudzoziemski, jako złośliwe uwagi obcych o stosunkach polskich; uznać ich za wytwór samokrytyki polskiej już nie wypadało.
- ^ Despard, Matthew K. (2015-01-02). "In Search of a Polish Past". Jewish Quarterly. 62 (1): 40–43. doi:10.1080/0449010x.2015.1010393. ISSN 0449-010X.
- ^ Rosenfeld, Gavriel D. (September 2016). "Mixed Metaphors in Muranów: Holocaust Memory and Architectural Meaning at the POLIN Museum of the History of Polish Jews". Dapim: Studies on the Holocaust. 30 (3): 258–273. doi:10.1080/23256249.2016.1242550. ISSN 2325-6249.
- ^ Daniel Elphick (3 October 2019). Music behind the Iron Curtain: Weinberg and his Polish Contemporaries. Cambridge University Press. p. 18. ISBN 978-1-108-49367-3.
- ^ Kraushar, Alexandra (1865). [History of the Jews in Poland] (in Polish). Warsaw: Druk Gazety Polskiéj. p. 242 https://books.google.com/books?id=v5JDAAAAcAAJ&pg=PA242.
Byłoby Ci lepiej życ u nas w Polsce choćby o suchym chlebie ale bezpiecznie. [You would be better off living with us in Poland on stale bread if need be, but safe.]... Stare łacińskie przysłowie brzmi: 'Polska jest niebem szlachty, czyśćcem mieszczan, piekłem chłopów i rajem Żydów. [An old Latin proverb reads: 'Poland is heaven for the nobility, purgatory for townspeople, hell for peasants, and paradise for Jews.']
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missing title (help)CS1 maint: date and year (link) - ^ Klier, John (2011). "Chapter 1: Poland-Lithuania: "Paradise for Jews"". Russia Gathers Her Jews: The Origins of the "Jewish Question" in Russia, 1772-1825. Northern Illinois University Press. p. 3. ISBN 978-0-87580-983-0.
- ^ Byron L. Sherwin (24 April 1997). Sparks Amidst the Ashes: The Spiritual Legacy of Polish Jewry. Oxford University Press. p. 56. ISBN 978-0-19-535546-8.
- ^ "Paradisus Iudaeorum (1569–1648)". POLIN Museum of the History of Polish Jews. Retrieved 2018-11-12.
- ^ Tokarska-Bakir, Joanna (2016-12-28). "Polin: "Ultimate Lost Object"". Studia Litteraria et Historica. 5: 1–8. doi:10.11649/slh.2016.002. ISSN 2299-7571.
- ^ Kijek, Kamil (2017). "For whom and about what? The Polin Museum, Jewish historiography, and Jews as a "Polish cause"". Studia Litteraria et Historica. 6: 1–21. doi:10.11649/slh.1363. ISSN 2299-7571.