Sacred Plunder

Sacred Plunder
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In Sacred Plunder , David Perry argues that plundered relics, and narratives about them, played a central role in shaping the memorial legacy of the Fourth Crusade and the development of Venice’s civic identity in the thirteenth century. After the Fourth Crusade ended in 1204, the disputes over the memory and meaning of the conquest began. Many crusaders faced accusations of impiety, sacrilege, violence, and theft. In their own defense, they produced hagiographical narratives about the movement of relics—a medieval genre called translatio — that restated their own versions of events and shaped the memory of the crusade. The recipients of relics commissioned these unique texts in order to exempt both the objects and the people involved with their theft from broader scrutiny or criticism. Perry further demonstrates how these narratives became a focal point for cultural transformation and an argument for the creation of the new Venetian empire as the city moved from an era of mercantile expansion to one of imperial conquest in the thirteenth century.

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David M. Perry. Sacred Plunder

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PLUNDER

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In the initial chaos, many crusaders no doubt plundered Constantinople’s churches, but the record of their misdeeds emerges only in sources distancing themselves from such behavior. Bishop Garnier of Troyes seems to have tried to put a stop to the sacrilege; one source from a site that received a relic from Garnier labeled him procurator sanctorum reliquarum (manager of holy relics), but this is an uncertain attribution at best and is probably untrue, as will be argued below.47 He certainly failed to contain the actions of Abbot Martin of Pairis, his ecclesiastical peer.

Abbot Martin’s actions lie somewhere between the authorized, careful deeds of the bishops and the indiscriminate and largely untraceable looting that was not memorialized. Martin had left the main force of the crusade to protest the diversion to Constantinople, but he returned before the final conquest and entered the city after it was taken. According to the Historia Constantinopolitana, a text Martin commissioned from Gunther of Pairis once he returned home, he witnessed bands of soldiers ripping through the abbey church of the Pantocrator and decided to seek relics in a remote section of the monastic complex. These scenes may well accurately recount events that Martin actually witnessed, but as with all translatio narratives, one must be cautious. The neat positioning of Martin’s pious looting against the impious looting of secular crusaders, for all its plausibility, may well function as a rhetorical device rather than correlate to fact.

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