Heavenly Serbia: From Myth to Genocide

Notes

183 Notes N O T E S T O T H E I N T R O D U C T I O N 1. Vladimir Dvorniković, ‘‘Psihogeneza epskog deseterca,’’ Prilozi prouc ̌avanju narodne poezije 3, no. 2, quoted by Braun, Kosovo, 96. 2. Elias, The Germans, 4. 3. George F. Kennan, introduction to The Other Balkan Wars (Washington , D.C.: Carnegie Endowment for International Peace, 1993), 4–5. 4. The volume titled The Authoritarian Personality (New York: Harper, 1950), written by a group of scholars headed by Theodor W. Adorno, contains the classic presentation of this approach. 5. Adolf Eichmann, head of the Gestapo’s Jewish section, is a good example. ‘‘A half-dozen psychiatrists certified Eichmann as ‘normal,’ and [Hannah Arendt] did not judge him especially driven by anti-Semitism. His prime motivations included a sense of duty, a willingness to obey authority, and a bureaucrat’s drive for advancement.’’ Kressel, Mass Hate, 9. Eichmann is no exception: ‘‘After reviewing three major studies of the Nuremberg Rorschachs with great care, Gerald Borofsky and Don Brand of Harvard Medical School concluded in 1980 that ‘the results to date are such that no major differences between the psychological functioning of the [Nazi war criminals] and the psychological functioning of other comparison groups have yet been demonstrated.’ ’’ Kressel, Mass Hate, 159. 6. Radovan Samardžić, ‘‘Za carstvo nebesko,’’ in –uretić, Kosovska bitka 1389, 12. 7. Aleksandar Petrov, ‘‘Kosovo—sveta priča srpskog naroda,’’ in –ilas, Srpsko pitanje, 46. 8. ‘‘Od Golgote do pobede,’’ Jugoslovenske novine (Belgrade) 1, no. 1 (October 8, 1936): 1. 9. Jevtić, Sveti Sava, 300–301. 10. Eric Hobsbawm, ‘‘The New Threat to History,’’ New York Review of Books, December 16, 1993, 63. 184 | Notes to Introduction 11. Popović-Obradović, ‘‘Zablude o ‘zlatnom dobu,’ ’’ 14. 12. Popović, Vidovdan i časni krst, 152. N O T E S T O C H A P T E R 1 1. About these texts, see Trifunović, Srpski srednjovekovni spisi. 2. Karadžić, Srpske narodne pjesme, vol. 2, no. 45, vv. 11–26. 3. Ibid., vv. 42–44. 4. –orde J. Janić, ‘‘Dan opredeljivanja—Vidovdan,’’ Pravoslavlje (Belgrade ), July 1, 1995, 3. 5. Historical research has reached the conclusion that Vuk Branković, traditionally accused of treason in the Kosovo Battle, fought loyally in the Christian army, but the presence of a traitor enhanced the analogy with the Last Supper and provided an additional explanation for the Turkish victory. 6. Popović, Filosofske urvine, 192. 7. In the oldest sources his name is spelled Kobila, Kobilić, or Kobilović. 8. Milan –. Milićević, Kraljevina Srbija: Novi krajevi (Belgrade, 1884), 28. 9. Low, The Ballads of Marko Kraljević, 106. The translator uses the language of English chivalric poetry, which is very different from the language of the original songs. Most folk singers, as well as their audience, were illiterate; they used simple, everyday language in their songs. 10. Ibid., 42, 44. 11. Koljević, The Epic in the Making, 182ff. 12. ‘‘Prince Marko and the Eagle,’’ in Noyes and Bacon, Heroic Ballads of Servia, 130–31. 13. ‘‘Marko Kraljević i soko,’’ in Karadžić, Srpske narodne pjesme, vol. 2, no. 54, vv. 28–29. 14. Gavrilo, ‘‘U čemu je značaj 27. marta?’’ in Memoari patrijarha srpskog Gavrila (Belgrade: Sfairos, 1990), 270. 15. René Guerdan, Byzance (Paris: Perrin, 1973), 231. 16. Brodsky, Less Than One, 411. 17. The existence of national churches in England and some Scandinavian countries is not comparable to the situation in Eastern Orthodox countries, among other reasons because national churches in the former were established after the institutions and patterns of thought and behavior characteristic of Western societies had been formed. 18. George Schöpflin, ‘‘The Political Traditions of Eastern Europe,’’ in Graubard, Eastern Europe, 61. Notes to Chapter 1 | 185 19. Alain Ducellier (1976), 138. The Russian intellectual Gleb Yakunin formulates in similar words the main tenet of a theology of history that has very concrete political consequences: Eastern Orthodoxy always leaned towards fatalism and passivity. That God permitted something to happen was taken to mean that He willed it to happen. And the Orthodox mind often succumbed to the temptation to see everything that happened in the world and in history—both the good and the evil—as taking place by ‘‘the will of God’’ and with ‘‘the Lord’s most blessed desire.’’ Yakunin, ‘‘Moscow Patriarchate,’’ 13. 20. Mango, Byzantium, 151. 21. Jevtić, Sveti Sava, 323...