Saturn's Jews : On the Witches' Sabbat and Sabbateanism. By Moshe Idel
Saturn's Jews : On the Witches' Sabbat and Sabbateanism. By Moshe Idel
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土星的犹太人：关于女巫的安息日和安息日主义。
DOI：
10.1017/s1479591412000307
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发表时间：
2013
期刊：
影响因子：
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通讯作者：
Shinichi Yamamoto
中科院分区：
文献类型：
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作者：
東広志;田中聡久;Shinichi Yamamoto
摩西·伊德尔（Moshe Idel）仔细研究了中世纪占星术中的第七颗行星土星的概念史，描述了犹太人和土星之间的联系是如何从12世纪到20世纪主要在犹太传统中发展起来的。这一全面的研究一直期待已久的热心读者的研究，为部分的书是基于他以前发表的文章。1正如副标题所示，第一章阐述了土星、犹太人和安息日（或一周的第七天）邪恶方面的发展，安息日通常被归因于魔法或巫术。这主要是在占星卡巴拉，积极的解释土星出现。除了这一详细的概述和第三章，伊德尔对某些现代犹太人的犹太人性格的假设性陈述，我的评论是集中在第二章：“从土星到萨巴泰茨维：一个星球，成为弥赛亚。”Sabbatai Tzevi（1626-1676）出生于奥斯曼士麦那，显然是近代早期犹太历史上最著名的人物之一，也是臭名昭著的自称弥赛亚。他在弥赛亚运动及其外围现象Sabbateanism中扮演了象征性和魅力型的角色。奥斯曼帝国的一些城市，如加沙，开罗，士麦那，君士坦丁堡和萨洛尼卡是运动的中心。弥赛亚的宣传甚至在一些欧洲国家的偏远犹太社区中也有末世论的影响，直到1666年Tzevi皈依伊斯兰教。他表面上的叛教被主要信徒视为救世主的使命。不仅是他的救世主在早些时候的理由，但这种看似矛盾的结局是在卡巴拉的框架内解释。虽然最彻底和广泛接受的描述Sabbateanism作为一个高潮，在犹太历史上提供了由Gershom Scholem（1897年至1982年）在他著名的专着，Sabbatai塞维：神秘的弥赛亚，2一些新的观点和分析，最近提出了其他可能的解释。3其中，《土星的犹太人》是最新出版的。伊德尔的重点是土星和Sabbatai Tzevi之间的联系; Sabbatai（希伯来语中的Shabtai）是犹太人在安息日出生的男婴的习惯名称，也意味着土星。这个救世主形象和行星命名法之间的联系在一些Sabbatean文献中提到。虽然没有系统的
Meticulously investigating the conceptual history of Saturn, the seventh planet in medieval astrology, Moshe Idel describes how the association between Jews and Saturn developed mainly in the Jewish tradition from the twelfth through the twentieth centuries. This comprehensive study has been long awaited by the ardent readers of his research, for parts of the book are based on his previously published articles. 1 As is shown in the subtitle, the first chapter expounds the development of sinister aspects of Saturn, Jews and Sabbath, or the seventh day of the week, which was generally attributed to magic or sorcery. It was mainly in astrological kabbalah that positive interpretations of Saturn emerged. Aside from this detailed overview and the third chapter where Idel makes a few hypothetical statements on certain modern Jewish figures of melancholic disposition, my review is to focus on the second chapter:“From Saturn to Sabbatai Tzevi: A Planet That Became Messiah.” Sabbatai Tzevi (1626–1676), who was born in Ottoman Smyrna, is obviously one of the most famous figures in early modern Jewish history and also notorious as a self-proclaimed messiah. He played both a symbolic and a charismatic role in the messianic movement and its peripheral phenomena named Sabbateanism. Some cities of the Ottoman Empire such as Gaza, Cairo, Smyrna, Constantinople and Salonica were the center of the movement. The messianic propaganda had eschatological influence even among the remote Jewish communities in some European countries, until Tzevi converted to Islam in 1666. His ostensible apostasy was regarded as a messianic mission by leading believers. Not merely the justification of his messiahship in the earlier days but this seemingly paradoxical denouement was explained within the framework of kabbalah. While the most thorough and widely accepted description of Sabbateanism as a culmination in Jewish history was provided by Gershom Scholem (1897–1982) in his famous monograph, Sabbatai Sevi: The Mystical Messiah, 2 some new perspectives and analyses have recently put forward other possible explanations. 3 Among them, Saturn’s Jews is the latest publication. Idel focuses on the association between Saturn and Sabbatai Tzevi; Sabbatai (Shabtai in Hebrew) is a customary name for a Jewish male infant born on Sabbath, which also signifies Saturn. The linkage between this messianic figure and the planetary nomenclature is mentioned in some Sabbatean documents. Although no systematic