Italy and the Holy Land, I. The case of Venice [1986] (original) (raw)
Venice, the Papacy, and the Crusades before 1204
The Medieval Crusade, 2004
The reader will not be ~urprised L o learn that the effect of the Fourth Crusade on Venice 's relationship with the papacy was bad. In his letters. Pope Innocent ill made no bones about the fact that he believed that the Ve netians in general and Doge Enrico Druldolo in partic ular bad wil lfully and selfishly di verted the army of Christ for their own profane goals. He was equall y infuriated by su bsequent Veneti an attempts to sec ure control over the church in Constantjnople -altempts that Innocen t uncovered and tried to frustrate. The continued struggle over the patriarchate of Constanu nople would further poison relations between Rome and Venice for decades.
The Geography of the Venetian Crusades. Between Terra Santa and the Balkans
South-Eastern Europe and the Eastern Mediterranean (ed. by Ioana Feodorov), 2020
Among the Venetian chronicles that I have consulted to date, 264 cover the period of the two crusading movements that I wish to examine in this article. These encompass the First conventional Crusade, in which Doge Vitale Michiel I (1096-1102) sent an impressive fleet to the Levant, and the Venetian Crusade of 1122-1126 in the Holy Land, commanded by Doge Domenico Michiel in person (1117)(1118)(1119)(1120)(1121)(1122)(1123)(1124)(1125)(1126)(1127)(1128)(1129)(1130). What I propose here is a quantitative analysis of these Venetian texts, related to the manner in which the events of these two Crusades are represented, in order to study the interaction between the routes followed by the crusading fleets in the Balkan area.
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From Genoa to Jerusalem and beyond. Studies in medieval and world history
2019
What are the factors that may enable a society to preserve its culture despite a total political collapse and a lasting subjugation to a foreign power? When, where and why did arise the practice to expel an entire category of people beyond a country’s borders? What can one learn about group mentality through the personal names that group members give to their children? What were the uses of the harbor chain, from the Greeks, Phoenicians and Romans of Antiquity down to the Prussian-French war of 1870? What does a hitherto unknown Arabic account reveal about Genoa of the 930s? Why did the Norman priest Giuàn of Oppido Lucano decide to convert to Judaism in 1102? How did the Pisan enthusiast Ranieri come to regard himself – in Frankish Jerusalem in the mid-twelfth century – a second incarnation? How did the Franciscan friar William of Rubruck present in 1254 the Christian case during a debate with a Buddhist at the court of the Mongol Grand Qan Möngke – the only known case of such a debate in medieval times? What do we know about the Genoese Street of thirteenth-century Frankish Acre? To what extent did Latin Christians and Muslims surmount religious barriers in the official correspondence between them? What roles does the crusade motif play in contemporary Israeli political discourse? These and other questions are discussed in the 31 studies of medieval and world history collected in the present volume.
CRUSADE, TRADE, AND SOCIETY: THE ITALIAN CITY REPUBLICS IN THE ELEVENTH AND TWELFTH CENTURIES
As recent studies in medieval economics have revealed, the emergence of the Italian city-republics from liminal forces to mercantile leaders in the Mediterranean world, shifted the financial balance in trade from the eleventh century lead previously held by the Islamicate realm—especially Fatimid Egypt—to those several Italian centers of trade and shipping (Amalfi, Genoa, Pisa, Venice, but also Sicily). This paper will examine the dynamics between the ways in which increasingly outward-looking Christian piety and the rising movement of peoples across the Mediterranean drove Europeans to pursue armed pilgrimage or crusade in the late eleventh and early twelfth centuries. Simultaneously, commercial interests within these same locations fueled an increased popular desire for exotic products imported from their Muslim trade partners. These dynamics are manifest not only in contemporary chronicles and documents, but also in the Europeans' radically increased patronage of artistic, architectural, and societal productions at home that ranged from public art to the founding of institutions like churches, public hospitals, and regional palaces.