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.Now was the time to write again, in the hopethat another, even more explicit and forceful prohibition of theConstantinopolitan adventure would not be too late and would notgo unheeded.233It is interesting to note that in Reg.5:160 (161) the pope had iden-ti®ed the Venetians with the thieves of the parable of the GoodSamaritan; in this letter he now identi®es Doge Dandolo with Pha-232Following Jules Tessier, La quatrième croisade: La diversion sur Zara et Constantinople(Paris, 1884), 281-283, I previously accepted the period 7-14 May as a reasonable timeframe into which to place this letter: Andrea, ``Conrad,'' 37-38, note 115.233In the past I have argued that the pope composed Reg.6:101 as an ``emptyexercise in order to go on record as having prohibited what he could not stop'':``Conrad, ''37, note 115.I no longer think that.Cf.FC1, 85-86, and FC2, 102-103, for twodiffering views of what the perceived tardiness of this letter suggests.In the former,Queller argues that the pope ``allowed to happen what he could not prevent.'' In thelatter, Madden argues that whereas in April the pope was prepared to avert his eyesfrom the diversion, he later thought better of this policy of silence and reasserted hismoral position in Reg.6:101. 61raoh of the story of Exodus, who held the Children of Israel inbondage.Clearly Innocent was convinced that the Venetians, andespecially their doge, were the enemy of the crusade.To the noblemen, the marquis of Montferrat [and] CountsBaldwin of Flanders, Louis of Blois, and Hugh of Saint Pol:Since, in the care of a strong hand and an extended arm,234you marched out of Egypt in order to offer yourselves as asacri®ce unto the Lord, we have grieved more than a little,and we do grieve that until now Pharaoh pursues you as you¯ee,235 or rather you follow Pharaoh, who strives, under a cer-tain semblance of necessity and the veil of piety, to subject youto ancient servitude beneath the yoke of sin.Moreover, as weintimated earlier, we have grieved and do grieve: equally forourselves, for you, and for the entire Christian people.Wegrieve for ourselves because we believed we would reap in ex-altation what we have sown in tears, when often through le-gates and our letters to you and others (not without a certainbitterness of heart and no small physical distress), we set forththe Word of the Lord and exhorted those who bear the nameof Christian to avenge the injury done to Jesus Christ.Unex-pectedly a person hostile to our harvest has sown over it cock-les and thus tainted the seeds so that the wheat would seem tohave degenerated into weeds.236 For you, however, we grievebecause, when you had purged the old leaven and were then-ceforth believed to have put off fully the old man with hisdeeds,237 a tri¯e of leaven (and would that it were only a tri-¯e!)238 corrupted anew the entire mass, and you have not keptyour garments glistening white but you have, so to speak, putback on the old mantle, withdrawing your hand from the plowand looking backward along with Lot's wife,239 so that you do234That of God: Deut 5:15.235Ex 14:8.236Mt 13:25-26.237Col 3:9.Madden notes, in an e-mail, that it might be a stretch, but possiblyInnocent had in mind the aged doge when he cited this Pauline text.238Compare this with Reg.5:160 (161), where Innocent used the metaphor of atri¯e of leaven corrupting the entire mass.Apparently he had rethought the appropri-ateness of that image.If, as argued above, Reg.5:160 (161) had not been sent to thecrusaders, this was a good time to recast that metaphor.239See Innocent's use of this same image in Reg.5:160 (161).This seems to be an- 62 :not now seem ®t, according to the Apostle, to merit the king-dom of God.240 We have grieved and do grieve for the Chris-tian people, however, because it is now more deeply abased bythat element by which it once believed itself to be more fullyexalted.For inasmuch as many who had preceded you in sup-port of the Holy Land, on hearing that you had boarded ves-sels, con®dent that your journey was near at hand, returned totheir homes, the Saracens, doubting your arrival and feelingsecure by virtue of their departure, have risen up againstChristian souls.And we do not like to report that, as the priceof sin,241 they have prevailed over them, as may be commonknowledge almost everywhere.However, we rejoice that, following reception of our letter,you understood your erroneous deviation, and you have de-voutly and humbly carried out the Apostolic mandate.Through a sworn or at least242 certi®ed oath you, our sons thecounts, along with two French barons, have obtained the ben-e®t of absolution, obligating yourselves and your heirs throughletters patent to render satisfaction according to our mandateregarding the matter for which you incurred the sentence ofexcommunication at Zara.May your penitence be genuine, sothat you might thus repent, namely for what you have done,so that you might guard against similar actions in the futurebecause he who continues to do what he repents having doneis not a penitent but a trickster, and a penitent returning to hissin is regarded as a dog returning to its vomit.243 Also a sinthat is committed but once is less serious than one that, oncecommitted, is thereafter repeated.Therefore not one of you should rashly ¯atter himself thathe is allowed to occupy or prey upon the land of the Greeksbecause it might be too little obedient to the Apostolic See andbecause the emperor of Constantinople usurped the empireother case of the papal chancery's recycling a metaphor from a letter that had not beensent.240Lk 9:62241Peccatis exigentibus (see note 211).Professor John C.Moore suggested the transla-tion adopted here, arguing that the pope was trying to shame the princes by subtlyreminding them that their sins were causing the Christians in the Holy Land to suffer.242Vel.243Prov 26:11; 2 Pet 2:22. 63by deposing and also blinding his brother.Truly, howevermuch so this same emperor and the people committed to hisjurisdiction did wrong in this or other matters, it is still notyour business to judge their crimes.It was not for this, in orderto avenge this injury, that you assumed the emblem of theCross, but rather to avenge the dishonor done the Cruci®edOne, to whose service you have specially appointed your-selves.For this reason we warn, and exhort more attentively, andenjoin Your Nobility, instructing you through this Apostolicletter, that you not deceive yourselves or allow yourselves to bedeceived by others so that under the guise of piety you dothose things (may it not be so!) that redound to the destructionof your souls, but rather putting aside worthless opportunitiesand pretended crises, you sail across in aid of the Holy Landand avenge the injury done to the Cross, taking from the spoilsof the enemy those items that, if you were to tarry in the re-gions of Romania,244 you might perhaps need to wrest frombrothers.245 For otherwise, because we neither can nor should,we in no way promise you the grace of remission [ Pobierz caÅ‚ość w formacie PDF ]
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.Now was the time to write again, in the hopethat another, even more explicit and forceful prohibition of theConstantinopolitan adventure would not be too late and would notgo unheeded.233It is interesting to note that in Reg.5:160 (161) the pope had iden-ti®ed the Venetians with the thieves of the parable of the GoodSamaritan; in this letter he now identi®es Doge Dandolo with Pha-232Following Jules Tessier, La quatrième croisade: La diversion sur Zara et Constantinople(Paris, 1884), 281-283, I previously accepted the period 7-14 May as a reasonable timeframe into which to place this letter: Andrea, ``Conrad,'' 37-38, note 115.233In the past I have argued that the pope composed Reg.6:101 as an ``emptyexercise in order to go on record as having prohibited what he could not stop'':``Conrad, ''37, note 115.I no longer think that.Cf.FC1, 85-86, and FC2, 102-103, for twodiffering views of what the perceived tardiness of this letter suggests.In the former,Queller argues that the pope ``allowed to happen what he could not prevent.'' In thelatter, Madden argues that whereas in April the pope was prepared to avert his eyesfrom the diversion, he later thought better of this policy of silence and reasserted hismoral position in Reg.6:101. 61raoh of the story of Exodus, who held the Children of Israel inbondage.Clearly Innocent was convinced that the Venetians, andespecially their doge, were the enemy of the crusade.To the noblemen, the marquis of Montferrat [and] CountsBaldwin of Flanders, Louis of Blois, and Hugh of Saint Pol:Since, in the care of a strong hand and an extended arm,234you marched out of Egypt in order to offer yourselves as asacri®ce unto the Lord, we have grieved more than a little,and we do grieve that until now Pharaoh pursues you as you¯ee,235 or rather you follow Pharaoh, who strives, under a cer-tain semblance of necessity and the veil of piety, to subject youto ancient servitude beneath the yoke of sin.Moreover, as weintimated earlier, we have grieved and do grieve: equally forourselves, for you, and for the entire Christian people.Wegrieve for ourselves because we believed we would reap in ex-altation what we have sown in tears, when often through le-gates and our letters to you and others (not without a certainbitterness of heart and no small physical distress), we set forththe Word of the Lord and exhorted those who bear the nameof Christian to avenge the injury done to Jesus Christ.Unex-pectedly a person hostile to our harvest has sown over it cock-les and thus tainted the seeds so that the wheat would seem tohave degenerated into weeds.236 For you, however, we grievebecause, when you had purged the old leaven and were then-ceforth believed to have put off fully the old man with hisdeeds,237 a tri¯e of leaven (and would that it were only a tri-¯e!)238 corrupted anew the entire mass, and you have not keptyour garments glistening white but you have, so to speak, putback on the old mantle, withdrawing your hand from the plowand looking backward along with Lot's wife,239 so that you do234That of God: Deut 5:15.235Ex 14:8.236Mt 13:25-26.237Col 3:9.Madden notes, in an e-mail, that it might be a stretch, but possiblyInnocent had in mind the aged doge when he cited this Pauline text.238Compare this with Reg.5:160 (161), where Innocent used the metaphor of atri¯e of leaven corrupting the entire mass.Apparently he had rethought the appropri-ateness of that image.If, as argued above, Reg.5:160 (161) had not been sent to thecrusaders, this was a good time to recast that metaphor.239See Innocent's use of this same image in Reg.5:160 (161).This seems to be an- 62 :not now seem ®t, according to the Apostle, to merit the king-dom of God.240 We have grieved and do grieve for the Chris-tian people, however, because it is now more deeply abased bythat element by which it once believed itself to be more fullyexalted.For inasmuch as many who had preceded you in sup-port of the Holy Land, on hearing that you had boarded ves-sels, con®dent that your journey was near at hand, returned totheir homes, the Saracens, doubting your arrival and feelingsecure by virtue of their departure, have risen up againstChristian souls.And we do not like to report that, as the priceof sin,241 they have prevailed over them, as may be commonknowledge almost everywhere.However, we rejoice that, following reception of our letter,you understood your erroneous deviation, and you have de-voutly and humbly carried out the Apostolic mandate.Through a sworn or at least242 certi®ed oath you, our sons thecounts, along with two French barons, have obtained the ben-e®t of absolution, obligating yourselves and your heirs throughletters patent to render satisfaction according to our mandateregarding the matter for which you incurred the sentence ofexcommunication at Zara.May your penitence be genuine, sothat you might thus repent, namely for what you have done,so that you might guard against similar actions in the futurebecause he who continues to do what he repents having doneis not a penitent but a trickster, and a penitent returning to hissin is regarded as a dog returning to its vomit.243 Also a sinthat is committed but once is less serious than one that, oncecommitted, is thereafter repeated.Therefore not one of you should rashly ¯atter himself thathe is allowed to occupy or prey upon the land of the Greeksbecause it might be too little obedient to the Apostolic See andbecause the emperor of Constantinople usurped the empireother case of the papal chancery's recycling a metaphor from a letter that had not beensent.240Lk 9:62241Peccatis exigentibus (see note 211).Professor John C.Moore suggested the transla-tion adopted here, arguing that the pope was trying to shame the princes by subtlyreminding them that their sins were causing the Christians in the Holy Land to suffer.242Vel.243Prov 26:11; 2 Pet 2:22. 63by deposing and also blinding his brother.Truly, howevermuch so this same emperor and the people committed to hisjurisdiction did wrong in this or other matters, it is still notyour business to judge their crimes.It was not for this, in orderto avenge this injury, that you assumed the emblem of theCross, but rather to avenge the dishonor done the Cruci®edOne, to whose service you have specially appointed your-selves.For this reason we warn, and exhort more attentively, andenjoin Your Nobility, instructing you through this Apostolicletter, that you not deceive yourselves or allow yourselves to bedeceived by others so that under the guise of piety you dothose things (may it not be so!) that redound to the destructionof your souls, but rather putting aside worthless opportunitiesand pretended crises, you sail across in aid of the Holy Landand avenge the injury done to the Cross, taking from the spoilsof the enemy those items that, if you were to tarry in the re-gions of Romania,244 you might perhaps need to wrest frombrothers.245 For otherwise, because we neither can nor should,we in no way promise you the grace of remission [ Pobierz caÅ‚ość w formacie PDF ]