Marino Sanudo Research Articles

Социальное положение архонтов в Ахейском княжестве (1205–1262)

The article analyzes the social status of the Greek nobility in the Achaean Principality in 1204–1262. Based on the analysis of the texts of three versions of the «Chronicle of Morea», the chronicles of Geoffroi de Villehardouin, Henri de Valenciennes, George Acropolites, George Pachymeres, Marino Sanudo Torsello, and other sources, the author identifies the features of the archons’ integration into the new social structure created by the Franks. It is observed that the imposition of military duty on «ἄρχοντες» occurred when its performance was traditional for them (melingoi) or necessary for conquerors (nobles of Monemvasia). Attention is drawn to the absence of direct evidence that the military service entailed the “automatic” inclusion of the archons in the group of vassals of “simple homage”. It is stated that their mass presence in the Battle of Pelagonia in 1259 is not confirmed by any source. Thus, the first evidence of the participation of the Greek elite in the campaigns of the Latins and the beginning of its limited integration into the chivalry occurred in the 1260s. It is noted that within the framework of standard agreements on the transition to the power of Western Europeans, in which «ἄρχοντες» called themselves servants («δοῦλοι») of the Franks, the noble Greeks performed advisory and administrative functions, and probably could conclude temporary agreements on military support. The treaty of the archons of Monemvasia and Guillaume II de Villehardouin, in turn, can be interpreted not only as confirmation of the emergence of vassal relations between the conquerors and the conquered or the spread of mercenaries in the Frankish Morea, but also as a potential agreement on a fief-rente.

Christian Maps of the Holy Land: Images and Meanings by Pnina Arad

Reviewed by: Christian Maps of the Holy Land: Images and Meanings by Pnina Arad Judith Collard Arad, Pnina, Christian Maps of the Holy Land: Images and Meanings (Cultural Encounters in Late Antiquity and the Middle Ages, 28), Turnhout, Brepols, 2020; paperback; pp. xxv, 176; 62 b/w illustrations, 11 colour plates, R.R.P. €80.00; ISBN 9782503585260. In this book Pnina Arad focuses on representations of the Holy Land in Christian and Jewish visual culture. Since much of the discussion about maps of the Holy Land have tended to be written with an interest in cartography and historical geography, this has meant that questions about geographical accuracy have played a significant part in the discussion of such works. While a growing knowledge about the reliability of maps, and questions around accuracy, has been of interest, maps in the medieval and early modern periods were also interested in depicting broader questions of cultural concerns, such as religious questions. As is signalled by the book’s title, Christianity and the meanings imposed on the region of the Holy Land are the focus of Arad’s study. The book is well illustrated and provides extensive images from the sixth century through to the nineteenth, including Byzantine, Roman Catholic, Protestant, and Greek Orthodox examples. It is set out chronologically, beginning with the sixth-century floor mosaic known as the Madaba Map from Jordan. This Byzantine mosaic is found before the apse of the church of St George in Madaba and is the only known regional map from late antiquity. Arad argues that the map emphasizes its Christological nature by showing the Church of the Holy Sepulchre but not the Temple, perhaps using this erasure to underline the idea of the primacy of Christianity over Jewish beliefs. The second collection of maps Arad examines are described as innovative Western spiritual iconographies, being devised in the West after the establishment of the short-lived Latin Kingdom of Jerusalem by the Crusaders in 1099. There were three types of maps that were predominant from the twelfth to the fourteenth century. These are: the twelfth-century maps of the Holy Land that were dominated by a circular, disproportionately large Jerusalem; Matthew Paris’s versions of the Holy Land found in his chronicles; and grid maps from the fourteenth century. Ten versions of the twelfth-century circular maps have survived; each was attached to a variety of texts including pilgrimage guides, chronicles, religious texts, and encyclopedic compilations. The focus on Jerusalem also meant that only a small number of additional towns or features were included, and these were similar and mainly derived from the New Testament. There is also a close alignment with pilgrimage guides. From the mid-thirteenth century, the maps found in Matthew Paris’s chronicles are quite different in type, placing the Holy Land within a wider geographical context including the countries surrounding it. Arad also briefly [End Page 217] summarizes several interpretations of these maps, including those by Daniel Connolly and Katherine Breen, which both suggest that these maps ‘functioned as a device for conducting an imaginary journey’ (p. 46). Neither the proponents, nor Arad, address the difficulties such an interpretation presented for the reader, given the size and weight of the manuscripts, although perhaps such a use may have been possible before the works were bound. She also suggests that these maps, along with the grid maps she then discusses, may also be influenced by pilgrimage accounts. In the case of Matthew Paris’s maps, I suspect that these accompanied history texts and that a major source for Paris were crusaders and other travellers, especially given the information he provides on Acre, an important centre for his contemporaries. Marino Sanudo’s Liber secretorum fidelium crucis contained a larger set of maps, including a world map. Sanudo was interested in crusading, and the grid that featured on his map was useful for military planning and provided the framework for an index found in his book. Pilgrimage plays a central role in the next chapter, which deals with fifteenth-century maps, including early printed examples. Two maps, those of Gabriele Capodilista and Bernard von Breydenbach, were included in their accounts of their journeys, while that...

Sacrificio e violenza sacra nella propaganda crociata di età avignonese: Marino Sanudo e l’immagine della Terra Santa

After reviewing the scholarly debate on the sacralization of war and the symbolic centrality of Jerusalem in the notion of crusade, this essay focuses on the propagandistic elaboration of the Holy Land image in the context of the debates of the Avignon period, paying specific attention to the works of Marino Sanudo. In this context, the temporal distance from the first crusades and the need to assert continuity with their tradition enhance the recovery of the image of Jerusalem, the place of Christ’s sacrifice and of the crucesignatus’s military and penitential itinerary.

Between Sanudo and Fedanzola: Ashtori Ha-Parḥi as Mediator

Abstract This essay will examine the close similarity between the treatises of a Franciscan monk named Giovanni di Fedanzola and a Jewish sage named Ashtori Ha-Parḥi in the fourteenth-century Holy Land. The absence of guides for Christian pilgrims after the final departure of the Crusaders in 1291 was filled inter alia by Jews, and some new traditions regarding toponyms and geographical identifications were adopted by Christians as a result. Fedanzola mostly relied on his predecessors Burchardus de Monte Sion and Marino Sanudo. However, I will demonstrate that there are some instances where Fedanzola accepts Jewish traditions regarding locations mentioned in the Old Testament, with Ashtori Ha-Parḥi as his source. I will also show that positing a relationship between the two can clarify some obscure passages in Ashtori’s treatise, Kaftor va-feraḥ.

Mosaici d’oro nelle chiese di Venezia (ix-xiv secolo). Luci sull’ingente patrimonio perduto

Attempting to assess the spread of golden mosaic decorations in Venice during the middle ages, scholars have thus far focused mainly on the existing, most famous examples: San Marco, Torcello, and Murano. A careful reading of early descriptions and chronicles from the fourteenth into the eighteenth centuries, however, uncovers many more examples. The texts of erudite authors such as Marcantonio Sabellico (1436-1506), Marino Sanudo (1466-1536), and Francesco Sansovino (1521-1586) often mention golden vaults (testudines or cubae aureae) in medieval Venetian churches that were destroyed or modified after the Middle Ages. Examination of literary sources reviewed in this article presents fifteen such cases detected, all dating from the ninth century to the fourteenth. Most have been verified and contextualized from historical evidence.

Le storie dei Mongoli al centro della cristianità. Het‘um da Korykos e i suoi primi lettori avignonesi, Marino Sanudo e Paolino da Venezia

Presenting Mongol history from an Armenian perspective, Het‘um of Korykos’ Flor des estoires de la terre d’Orient (1307) introduced to Western audiences previously unknown information about the history, geography, and ethnography of Asia, and it rapidly gained enormous popularity. This article analyzes the first circulation of this text, which took place in the culturally dynamic and lively space of the papal court of Avignon. Under the stimulus of Venetian authors related to the curia, such as Marino Sanudo and Paolino of Venice, the Flor met significant interpretative shifts, crossing different contexts of reception and textual genres and making use of historical writings in new ways.

Analysis of toponyms on portolan charts of Pietro Veskonte dated 1311–1321

Toponyms in the Black and Azov Seas region of fi ve portolan charts of Pietro Veskonte dated 1311–1321 are analyzed on the base of the method developed by the author. The regularities of the use of names in the framework of the proposed classifi cation are described, 17 lost place-names are restored. The hypothesis of migration of cartographer from Genoa to Venice after 1313 is tested. The infl uence of Marino Sanudo on the edition of toponyms of western part of the Black Sea on the portolan charts of Pietro Veskonte dated 1320–1321. Found general patterns of place-naming give the opportunity to use toponyms by Pietro Veskonte for further research of portolan charts of other well-known authors, as well as anonymous cartographers.

"LA TERRE DES SARAZINS": THE SUMMARY VERSION

Recent years have seen a revival of interest in an intriguing crusade-era work called the Relatio tripartitaThe brief begins with an account of the Ayyubid sultan al-'Adil (Saphadin),2 his sons and wives, and continues with gazetteers of Egypt and the Holy Land. An incipit identifies the piece as a letter to Pope Innocent by an unnamed patriarch of Jerusalem regarding the Muslim princes and the status of those regions.3 Innocent III launched two major crusades to recover the Holy Land, and his double initiative has created uncertainty about the date of the Latin work.4 Laying aside any suspicion that the report's stated context is a fiction, we may ask, was the dossier compiled in 1199, toward the beginning of Innocent Ill's reign and during the run-up to the Fourth Crusade; about 1217, as the armies of the Fifth Crusade set sail for Acre; or at an intermediate date? This essay examines and discusses pertinent texts of La Terre des Sara^ins (LI'S) and throws new light upon the Anglo-Norman (AN) work by publishing, for the first time, a critical edition of the summary version.1. The Relatio tripartita'The literary tradition of the Relatio is quite involved.5 As an heirloom text passed among numerous authors and works, the Relatio reached several generations of medieval readers of history. Filling multiple pages of wellknown thirteenth-century chronicles, the Relatio and its vernacular, successor texts found copyists and readers even as Fidenzio of Padua, Marino Sanudo, and others were advocating a renewed assault on the Holy Land.6 The germ of the Relatio's descriptions of Egypt and the Holy Land had appeared in Burchard of Strasbourg's De statu Egypti vel Babylonie a generation before the reign of Innocent 111. The Relatio was then inscribed in at least ten longer, early and mid-thirteenth-century Latin works, as historians mulled past crusades and as schemes for new ones were hatched. Besides the Latin text in Gray's Inn MS 14, a manuscript from the twelfth and thirteenth centuries,8 the earliest witnesses of the Relatio survive as insertions in the Chronica of Richard de San Germano, who places it sub 1214;9 and in book III of Jacques de Vitry's Historia orientalis (1219-21).111 The Relatio then resurfaces in Roger of Wendover (d. 1237), Flores historiarum; Albericus Trium Fontium, Chronicon (01241);12 Vincent de Beauvais, Speculum historiale [c. 1240- 1259/60);13 Matthew Paris, Chronica majora;14 the Rothelin continuation of Guillaume de Tyr;13 Guillaume de Nangis (d. 1300), Chronique francaise-^ Jean de Vignay's Miroir historial {c. 133o);17 and in a work called the Relatio Ierosolimitani patriarche.18 Some manuscripts contain both the Relatio (or ITS) and a 'trailer' text, the Tractatus de locis et statu sanete terre ierosolimitane, a description of the Holy Land that is more detailed than the Relatio''s.19Authorship of the Relatio was formerly assigned routinely to Haymarus Monachus and dated 1199, and circumstantial evidence supports these claims. According to this view, Innocent III ordered the report in autumn 1199 and received the patriarch's reply by December of that year.20 Until lately, most scholars have accepted that Innocent made his request as preparations for the Fourth Crusade were afoot,21 and that Haymarus, as patriarch of Jerusalem, promptly wrote the Relatio in response. With the word frequenter, however, Innocent was ordering not a single report, once and for all, but a stream of briefs on conditions in the Latin kingdom.22 This raises the possibility that, although it was apparently ordered in 1199, the Relatio we know arrived years later in the series of updates from various leaders in the East, including the patriarch. Unfortunately, the registers of Innocent's letters for some years are lost.23 Haymarus seems to have answered Innocent's request quickly by sending information about the Muslim hierarchy, including also a description of the Holy Land and a geography of Egypt.24 As far as it goes, the summary recorded by Rohricht corresponds to the contents of the Relatio, although the date and the author's identity are now under review. …

The Practices of Crusading: Image and Action from the Eleventh to the Sixteenth Centuries, by Christopher Tyerman

This volume comprises fourteen essays by a distinguished and influential scholar of the crusades. The first of these essays appeared in print in 1982, and the most recent is an essay which is published here for the first time. As is typical of the Variorum format, the articles mostly retain their pagination and typesetting, so as to facilitate their continued use under their original references. A striking feature of the volume is the chronological depth and geographic breadth of its constituent articles. Their scope encompasses the half-millennium between 1100 and 1600, and variously homes in on the Holy Land, France, England, the Baltic and elsewhere besides. The essays are divided into three sections, which have a similarly varied conceptual focus. The first tranche comprises five essays which examine the blur of crusading activity which took place in Europe between the fall of the last vestiges of crusader territory in the Holy Land in 1291 and the outbreak of the Hundred Years War. These articles focus on the concerted, yet ultimately unsuccessful, efforts to organise new expeditions in France in that period. The first of these pieces examines the career of Marino Sanudo Torsello and the circumstances in which he wrote his Book of the Secrets of the Faithful of the Cross (1300 x 1321). Despite being the oldest essay in this collection, the publication in 2011 of a translation of Sanudo’s voluminous text by Peter Lock will have ensured that it remains valuable and relevant. It is of note that four of the five essays in this first section date to the 1980s. As Tyerman notes in his preface (p. vii), at that time it was not a widely held view that a great deal of conviction went into attempts to organise crusades after 1291. These articles helped to change that. Reading them in the present historiographical climate—one which emphasises the plurality and diversity of crusading history—underscores how relevant this work is for understanding how the scholarly debate on the nature of crusading has unfolded in the last few decades.

Marino Sanudo Torsello. The Book of the Secrets of the Faithful of the Cross (Liber Secretorum Fidelium Crucis), tr. Peter Lock

The Venetian Marino Sanudo’s Secreta Fidelium Crucis, compiled between 1306 and 1321, is one of the major literary works of the later middle ages. While part of a genre of post-1274 ‘recovery literature’ designed to assist attempts to re-conquer the Holy Land, it escapes easy categorisation. Wrapped in an assumption of religious purpose, geography, history, economics, logistics, finance, international relations and military planning are all brought together in an encyclopaedic investigation of the practical requirements for a successful crusade. The work survives in over twenty manuscripts, some fragmentary, many of them prestige presentation copies given by the author to popes, kings and princes during a career of exhaustive promotion of a new crusade. The scope of the Secreta is extraordinary, combining a history of Outremer with an analysis of the commercial significance of Egypt and the methods and consequences of an economic blockade. Descriptions of techniques of naval and amphibious warfare in the Nile Delta are matched by details of budgeted costs and methods of recruitment, the play of geopolitics, and minutiae of shipbuilding, catapults, sailors’ diet and cures for ships’ worms. The claims, interests and expertise of Venice feature prominently. Dotted throughout are lively, relevant scriptural and historical anecdotes. Although conventional in the general thrust of his argument, Sanudo reveals wide perspectives of objective analysis, as when he comments: ‘for just as water will naturally flow into valleys, so goods will be attracted to places where they are most sought’. Nine of the surviving manuscripts are accompanied by bespoke selections of maps probably commissioned from the Genoese cartographer Pietro Vesconte, some based on portolan charts. Composed in sophisticated but clear Latin, and littered with apt references to the Scriptures, the Secreta skilfully deploys an impressive array of classical and medieval learning, including references to Seneca, Cicero, Josephus, Augustine, Vegetius, Frontinus, Boethius, Gregory the Great, Isidore of Seville, John of Salisbury, William of Tyre and his continuators, James of Vitry, Hayton of Corycus and Vincent of Beauvais. In the historical sections, Sanudo adds a number of original details.

聖ニコラオス島とペルディキアエ

Gemiler is a small island near Fethiye in south-western Turkey. From 1991 to 2002 the “Research Group for Byzantine Lycia” carried out a survey in Gemiler and the neighboring area and excavated “Church No. 3” of the island, located near the top of the mountain. It was proved that this island had prospered in late antiquity and declined afterward, and that this church had a certain relationship with devotion to St. Nicholas. At the present Gemiler is also called “St. Nicholas Island” in this area.This article researches the origin of the name of “St. Nicholas Island” on the basis of information in medieval and early modern portolano texts. A Greek portolano of the 16th century states that this island was called “Perdikonisi” (Partridge Island) and that St. Nicholas Church on the top of the mountain was the landmark of the island. In 1490 the Venetian Bernardino Rizo wrote that “Pernixe” Island was called “St. Nicholas Island”. Thus it is obvious that Gemiler island was called St. Nicholas Island in the 15th century.Some Italian portolani refer to a port near Macri (Fethiye) called Perdiciae, or similar names. As one of them reported it as “portum habentem insulam ante se” (a port having an island in front of it) and there are no islands except Gemiler and Karacaoren between Macri and Patara, the “Perdiciae” in these portolani must have been a port near Gemiler Island. I think this port is the later “Port of Levisi, ” or the present Gemiler Beach, which is located on the mainland to the north-west of Gemiler Island. Thus it seems that Perdiciae originally was the name of the port on the mainland but that in the 14th century the name came to refer instead to Gemiler Island, which came to be called “Partridge Island” as well as “St. Nicholas Island” because it was the landmark of the entrance to the port of Perdiciae.Another Venetian, Marino Sanudo Torsello (c. 1300), provides other important information about the Lycian coast near Macri. As his description clearly contradicts other portolano texts and geographical facts, we should not rely on him too much. But his expression “S. Nicholaus de Leuixo” seems to indicate that in his time Gemiler Island was famous for the St. Nicholas Church on the top of it.

The Venetian Mainland State in the Fifteenth Century

On 15 April 1483, the young Venetian noble Marino Sanudo set out on a tour of thestato di terra, the Republic's mainland state, with his cousin Marco and two other Venetian patricians. Marco and his colleagues were travelling in an official capacity asauditori nuoviand syndics of the Venetian government, dispatched to hear appeals from the Republic's subjects, and to investigate the conduct of resident officials. Marino had no such responsibilities, but he left an account of his experiences in the work known as theItinerario con i Sindaci di Terrferma.

Marino Sanudo Torsello and the Lost Crusade: Lobbying in the Fourteenth Century The Alexander Prize Essay

At Avignon on 24 September 1321, a wealthy, middle-aged, well-connected and widely travelled Venetian merchant, Marino Sanudo, called Torsello, presented to Pope John XXII a book which he had been composing over the previous fifteen years, the Liber Secretorum (or Secreta) Fidelium Crucis, the book of the secrets of the faithful of the Cross. The full title explained the subject matter: the protection of the faithful, the conversion and destruction of the infidel and the acquisition and retention of the Holy Land in peace and security.

Columbus and the Recovery of Jerusalem

The beginning of Columbus' voyages to the New World coincides with the culmination of the Spanish Reconquista and carries over the latter's crusading zeal. Columbus' Diaries reveal that his empresa de las Indias had involved a master plan of contacting the Mongol and pro-Christian Grand Khan in the East, circumventing and encircling the Islamic lands of the Middle East, opening a new trade route to the East that did not have to pass through Mamluk territories and combining the forces of Western and Eastern Christendom in an enveloping movement for the recovery of Jerusalem and its casa santa. Columbus' plan followed a long tradition of Marco Polo (1295), Marino Sanudo's Liber Secretorum (1321), the life-work of Pope Pius II (1458-1465) and such writings as Campanus' Oratio (1471).

Age Qualification and the Venetian Constitution: the Case of the Capello Family

Marino Sanudo in the introduction to his description of Venice and its constitution told Doge Agostino Barbarigo what every patriot already knew: ‘in verità, principe sublime, tal e tanto è il nome de la città de Venetia, che, dirò cussì, per tutto il mondo n’ è fatto grande estimatione; quelli che non l'hanno veduta, bramano di vederla et intender come si governi; quelli l'hanno veduta, non finiscono di lodarla’. This article continues the interest, but is less concerned with praise. It is based on a series of incidents in the history of one branch of the Capello family in the second quarter of the fifteenth century, showing how the age qualifications built into the constitution of which Sanudo was so proud could be abused, how family interest could be stronger than observance of the law. In Italian medieval history this point has been made before; but historians of the Venetian constitution have been concerned with the roles of councils and magistracies, or with the ideas of Venetian and foreign political theorists. They have been less concerned with the actual conduct of Venetian nobles. The present study of the political behaviour of the Capello family has for its point of departure a document of 28 June 1428 from theAntico Archivio del Comuneof the Archivio di Stato at Verona. The archives of Verona, like those of otherterrafermacities once subject to Venetian rule, contain much administrative material, not preserved in Venice, which can be used to illustrate the workings of Venetian magistracies and the political conduct and family interests of Venetian nobles.

Marino Sanudo Torsello, Byzantium and the Turks: The Background to the Anti-Turkish League of 1332-1334

Previous articleNext article No AccessMarino Sanudo Torsello, Byzantium and the Turks: The Background to the Anti-Turkish League of 1332-1334A. LaiouA. Laiou Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Speculum Volume 45, Number 3Jul., 1970 The journal of the Medieval Academy of America Article DOIhttps://doi.org/10.2307/2853499 Views: 13Total views on this site Citations: 8Citations are reported from Crossref Copyright 1970 The Mediaeval Academy of AmericaPDF download Crossref reports the following articles citing this article:Thomas E. A. Dale Cultural Encounter, Race, and a Humanist Ideology of Empire in the Art of Trecento Venice, Speculum 98, no.11 (Dec 2022): 1–48.https://doi.org/10.1086/722669Gion Wallmeyer Wie der Kreuzzug marktfähig wurde. Überlegungen zur Anwendung des Marktbegriffs auf das höfische Ratgeberwesen des 13. und 14. Jahrhunderts, (Aug 2017): 279–312.https://doi.org/10.13109/9783666301223.279Mike Carr Humbert of Viennois and the Crusade of Smyrna: A Reconsideration, Crusades 13, no.11 (Feb 2023): 237–251.https://doi.org/10.1080/28327861.2014.12220397Kate Fleet The Cambridge History of Turkey, 13 (Mar 2010).https://doi.org/10.1017/CHOL9780521620932Jonathan Shepard The Cambridge History of the Byzantine Empire c.500–1492, (Mar 2010).https://doi.org/10.1017/CHOL9780521832311Angeliki E. Laiou The Palaiologoi and the World Around Them (1261–1400), (Jan 2009): 803–833.https://doi.org/10.1017/CHOL9780521832311.030Peter Edbury Christians and Muslims in the Eastern Mediterranean, (Apr 2000): 864–884.https://doi.org/10.1017/CHOL9780521362900.037C. J. Tyerman Marino Sanudo Torsello and the Lost Crusade: Lobbying in the Fourteenth Century The Alexander Prize Essay, Transactions of the Royal Historical Society 32 (Feb 2009): 57–73.https://doi.org/10.2307/3679016