Reviewed by:

• Sacred Plunder: Venice and the Aftermath of the Fourth Crusade by David M. Perry
• Kathleen Olive

Following the sack of Constantinople in 1204, countless precious spolia were taken and relics ‘translated’ to churches and monasteries through Western Europe. Today one only need survey the wealth of Venice’s Basilica of San Marco and its treasury to appreciate just how much that city gained. But how did the faithful make sense of where these objects came from, how they suddenly arrived at churches and monasteries, and their impact on the community? As David M. [End Page 234] Perry notes in his introduction to Sacred Plunder, when it came to enrichment and an elevated profile, ‘Mere possession of a new relic […] was not sufficient to transform potentiality into actuality. For that, a relic needed a story’ (p. 3).

The stories of how these post-1204 relics were spatially ‘translated’ form a subgenre of hagiography, and it is on these translatio narratives that Perry focuses, exploring the memorialization and search for meaning found in them. He confines his study within two broad parameters: time, as he concentrates more or less on the decade following 1204, and the source for the narratives he examines, Paul Édouard Didier Riant’s two-volume Exuviae sacrae Constantinopolitanae (Leroux, 1877–78). Thus, despite its title, the study does not focus exclusively on the reception and understanding of the relics that arrived in Venice after 1204, but rather on the Western European contexts in which the relics were to be found following their dispersal, and the translatio narratives that arose from these.

In Section 1, ‘Contexts’, Perry explores the 1204 hagiographies from two perspectives. First, he examines the chronological moment in which certain relics were acquired; second, he considers the conceptual frameworks of those who acquired them. Central to Chapter 1 is the question of how relics were acquired: whether in haphazard or organized looting, whether authorized or not. Chapter 2 explores the specific papal responses to their taking, from using claims of sacrilege for advantage, to extending papal control over the patriarchate of Constantinople.

Section 2, ‘Texts’, turns from these contextual understandings to specific post-1204 translatio narratives. Perry explores nine: Bishop Nivelon de Chérisy’s enrichment of Soissons cathedral, Bishop Conrad von Krosigk’s work in Halberstadt, the translation of St Mamas’s head to Langres, the arrival of the relics of St Theodore Tyro in Gaeta, the relics of St Andrew in Amalfi, the relics of St Simon the Prophet and St Paul the New Martyr in Venice, the arrival of St Clement’s relics at Cluny, and a narrative exploring Abbot Martin’s collection of relics in Pairis, Alsace. Perry examines how the texts respond to grave charges— for example sacrilege or unauthorized looting—as they discuss, with unique responses to their contexts, the necessary movement of the relics. The Venetian texts, for example, frequently invoke the events of the Fourth Crusade, while a number of the others shy away from them. Perry observes in Chapter 4 that the narratives’ authors often seek to absolve their actors of any misconduct: first, by suppressing any mention of the Fourth Crusade (‘translatio only texts’); and second, by finding a powerful narrative in what Geary termed, in 1978, furta sacra (‘pious-theft narratives’).

In Section 3, ‘Outcomes’, we turn more closely to Venice. Chapter 5 explores the historical role of translatio narratives in Venice before and after 1204, where it is possible to trace ‘the metamorphosis of Venetian identity that began after the Fourth Crusade’ (p. 137), and Chapter 6 examines the intersection of that identity with the burgeoning myth of Venice. Perry’s case studies are taken from art, such as certain marble reliefs at the Basilica of San Marco; and from correspondence and chronicles, such as a letter sent by Doge Ranieri Zeno to the pope after a [End Page 235] fire in the basilica’s treasury in 1231. Perry observes that one change in Venetian translatio...

审核人：

• 神圣劫掠：大卫与佩里（David M. Perry）的第四次十字军东征
• 凯瑟琳·奥利夫（Kathleen Olive）

在1204年君士坦丁堡被解雇之后，无数珍贵的斯波利亚被夺走，文物通过西欧“翻译”成教堂和修道院。今天，仅需调查威尼斯圣马可大教堂的财富及其国库，以了解该市获得了多少收益。但是，信徒如何理解这些物体的来源，它们是如何突然到达教堂和修道院的，以及它们对社区的影响？正如David M. [末页234]佩里在《神圣掠夺者》的介绍中指出的那样，当涉及到财富和提升知名度时，“仅仅拥有新的遗物[...]不足以将潜力转化为现实。为此，文物需要一个故事”（第3页）。

有关这些1204年后遗物如何在空间上进行“翻译”的故事构成了影像学的一个子流派，佩里着眼于这些翻译叙事，探索了纪念意义并寻找其中的含义。他将研究局限于两个广泛的参数中：时间，即他或多或少地集中在1204年之后的十年，以及他研究的叙述的来源，保罗·爱德华·迪迪埃·里安特的两卷本Exuviae sacrae Constantinopolitanae（勒鲁，1877-78年）。因此，尽管有标题，但研究并不仅仅集中于对1204年后到达威尼斯的文物的接收和理解，而是侧重于西欧语境，即在文物散布后发现文物并进行翻译。 这些产生的叙事。

在第1节“环境”中，Perry从两个角度探讨了1204个全息学。首先，他考察了获取某些文物的时间顺序；第二，他考虑了那些获得者的概念框架。第一章的核心是如何获取文物的问题：无论是偶然的还是有组织的抢劫，无论是否经过授权。第2章探讨了教皇对他们采取的具体反应，从利用牺牲品获得优势到扩大对君士坦丁堡父权的教皇控制。

第2节“文本”，从这些上下文理解转向特定的1204年后翻译叙事。佩里（Perry）探索了九点：尼维隆·德·谢里西主教丰富了Soissons大教堂，主教康拉德·冯·克罗西格克主教在哈尔伯施塔特进行的工作，圣玛玛斯的头颅向朗格雷斯的翻译，圣西奥多·泰罗（St Theodore Tyro）遗物在加埃塔（Gaeta）的到来，圣安德鲁（St Andrew）在阿马尔菲（Amalfi）的遗物，先知圣西蒙的遗物和新烈士圣保罗的遗物在威尼斯，圣克莱门特的遗物到达克鲁尼，以及叙述阿尔伯特·阿比斯的住持马丁的遗物的叙事。佩里研究了这些文本如何应对严峻的指控（例如sa祭或未经授权的抢劫），因为他们在讨论文物时会根据其情况做出独特的回应，对文物的必要移动进行讨论。例如，威尼斯文本经常援引第四次十字军东征的事件，而其他一些则避开它们。仅翻译文字”）；第二，在1978年找到了Geary所称的强有力的叙述，即furta sacra（“虔诚盗窃叙述”）。

在第3节“结果”中，我们将更贴近威尼斯。第五章探讨了1204年之前和之后威尼斯的翻译叙事的历史作用，在这里可以追溯到“第四次十字军东征后开始的威尼斯人身份的变态”（第137页），而第六章则考察了这种身份的交集与蓬勃发展的威尼斯神话。佩里的案例研究来自艺术品，例如圣马可大教堂的某些大理石浮雕；以及通讯录和编年史，例如多吉·拉涅里·泽诺（Doge Ranieri Zeno）在1231年大教堂库房火灾[End Page 235]开火后致教皇的信中。佩里观察到威尼斯文译本发生了变化。