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Abstract
The object of the present essay is to open up new approaches to the topic of the fourth crusade and the conquest of Constantinople by the Latins in 1204. Apart from the discussion on the problematic recent application of the concepts we are going to address, I have relied on methodological tools for the history of mentalities, attempting to shed new light on the interpretation of the actions of both Franks and Byzantines. The survey on the marvellous in the accounts of that period reveals to us anew the capital of Byzantium, characterized and accompanied by the mythical element. The key of my endeavor is the interaction of the average man’s frame of mind with the stimuli surrounding him. In doing so, we will be able to comprehend the individual’s demeanor, the human action that determines the historical process. Furthermore, we shall scrutinize a bifurcated Christian cosmos, with similar structure of thought and contrary perspectives.
Highlights
The object of the present essay is to open up new approaches to the topic of the fourth crusade and the conquest of Constantinople by the Latins in 1204
Apart from the discussion on the problematic recent application of the concepts we are going to address, I have relied on methodological tools for the history of mentalities, attempting to shed new light on the interpretation of the actions of both Franks and Byzantines
Abrams: Excursions into the study of mentalité are not a withdrawal from the explanation of history as process; they are a necessary detour in order to arrive there safely[2]
Summary
El historiador se enfrenta casi siempre con la dificultad de concebir de inmediato y en su totalidad el acaecer de las sociedades pasadas. Si tuviésemos que optar por una analogía aclaratoria de todo este procedimiento, elegiríamos la del viaje largo y lleno de aventuras, cuyo protagonista se tiene que parar en muchos sitios hasta poder llegar a su destino final. Pues, al asunto en cuestión, una historia cultural relacionada con el mundo bizantino resulta una tarea bastante ardua[3]. En el texto presente intentaremos trabajar creativamente, puesto que un tema como el imaginario y las mentalidades requiere la presencia de la imaginación o intuición razonada del investigador, aun a riesgo de que nos pongamos a resolver nudos gordianos. Lotman: los textos[6], como formaciones más estables (...) al trasladarse a otro contexto cultural, se comportan como un informante trasladado a una nueva situación comunicativa: actualizan aspectos antes ocultos de su sistema codificante[7]
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