7th flileger division by Chris Ellis

By Chris Ellis

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Economic measures would include the non-ceding of land registration certificates . . denial of licences for cafés, shops, crafts . . It can be done by the maltreatment of their clergy, destruction of cemeteries, inhibition of polygamy . . We must send Chetnik veterans into the Arnaut regions . . We must instigate a wave of Montenegrins from the hills. There is one weapon, efficaciously used [against Muslims] in Serbia after 1878: the secret torching of villages and the wharves of the Arnauts in towns .

On my visit there were still empty display cases and rubble in the marble halls of the entrance wing, but elsewhere the displays of historic Bosnian domestic interiors, mouldering stuffed mammals and the geology section, with its jaunty Sputnik-era backdrops, were still in place. One of Sarajevo’s most important treasures, the fourteenth-century illuminated Sarajevo Haggadah, was, however, rescued at the last minute from the museum’s pitch-dark basement as, according to some (questionable) accounts, it rapidly filled with water from pipes burst by the shelling.

It was a lively, visible community, both in cities and the countryside shtetls. Jewish Poland had its own institutions, unions, parliament and literary and architectural masterpieces, the most exuberant expression being its synagogues. This architectural patrimony ranged from humble religious buildings, almost indistinguishable from housing (which saved a few stone and wood structures from their otherwise fate), to massive, confident Neoclassical and Baroque stone structures. The Jewish architectural historian David Dawidowicz points out that, unlike much of Western Europe, where Jewish sacral architecture flowered only with the end of the compulsory ghetto and emancipatory legislation of the nineteenth century, Poland had a Jewish cultural tradition that was relatively free and had avoided, in large part, widescale pogroms and expulsions.

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