1346年在卡法的“细菌攻击”和中世纪游牧民族的魔法实践

Artem A. Porsin
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引用次数: 0

摘要

加布里埃尔·德·穆西的报告显然是根据事件目击者的话记录下来的,对人类历史上使用“细菌武器”的第一批事实之一进行了令人信服的描述。据称,在扎尼贝克汗的金帐汗国军队围攻克里米亚城市卡法期间,士兵中爆发了瘟疫。于是,围城的人开始用石头把死人的尸体扔进城里,后来城里也爆发了瘟疫。许多城镇居民乘船逃到意大利,从而将疾病带到欧洲。De Mussy的报告被不同的作者以不同的观点批评或接受,但这两种观点都是建立在这样一个假设的基础上的:游牧民族用尸体轰炸城市,并试图传播一种流行病,以方便袭击。然而,de Mussy的文本直接说,这一行动是绝望的姿态,是在蒙古人对围攻失去兴趣后进行的。这篇文章比较了1346年金帐汗国军队在卡法的行动,以及根据俄罗斯和波兰的资料,1287年至1288年俄罗斯西南部游牧民族在对抗波兰的战役中使用的做法,当时也发生了一场流行病。这种比较,在帝国时期蒙古人如何理解一种致命传染病的表现的背景下,可以得出这样的结论:也许,德米西记录的做法有一种神奇的意义,而不是理性的意义。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
“Bacteriological Attack” of 1346 in Kaffa and Magical Practices of Medieval Nomads
Gabriel de Mussy’s report, apparently recorded from the words of eyewitnesses of the event, is a convincing description of one of the first facts in human history of the use of “bacteriological weapons”. Allegedly, during the siege of the Crimean city of Kaffa by the Golden Horde troops of Khan Dzhanibek, a plague epidemic broke out among the soldiers. Then the besiegers began to throw the bodies of the dead into the city with the help of stone throwers, after which the epidemic broke out there as well. Many of the townspeople fled on ships and arrived in Italy by sea, thus bringing the disease to Europe. De Mussy’s report is criticized or accepted by different authors with a different set of arguments, but both points of view are built on the basis of the assumption that the nomads bombarded the city with corpses and tried to spread an epidemic to it in order to facilitate the assault. However, de Mussy’s text directly says that this action was a gesture of desperation and was carried out after the Mongols had lost interest in the siege. The article compares the actions of the Golden Horde army in 1346 in Kaffa with the practices that, according to Russian and Polish sources, were used by nomads in Southwestern Russia during the campaign against Poland in 1287—1288, when there was also an epidemic. This comparison, in the context of accounts on how the Mongols of the imperial period understood the manifestation of a deadly infectious disease, allows to conclude that, perhaps, the practices recorded by de Mussy had a magical, rather than a rational meaning.
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