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The Fourth Crusade was arguably the most disastrous of them all. In the year 1204 Catholics betrayed Catholics, Catholics and Byzantines betrayed one another, and Byzantine royal family members betrayed and murdered one another. What could go wrong?! I narrate the role and place of Venice in the fourth Crusade. Across the episode I also ruminate about all the Christian De-Converters we are reading about today (how to assess what they are doing), what is the difference between Islam and Christianity on the topics of being inside and outside the religious community?, and describe a recent extraordinarly beautiful trip to Northern Idaho. Come think carefully and laugh with me!
Send us a textOnce the Venetians and the Frankish Crusaders breached the city walls, the greatest sacking of a Roman city took place in all their history. The atrocities committed against the citizens of Constantinople are one of the greatest crimes against humanity in the Western World. Artifacts over a thousand years old were stripped and melted down... giant statues older than the Roman Empire were destroyed, and countless thousands were raped and murdered in the streets and in their own homes. The Roman-Byzantine Empire was destroyed and replaced by a Latin Empire. The Great Greek Power of the Middle Ages was brought to its knees.The History of Modern Greece Podcast covers the Greek people's events from the fall of Constantinople in 1453 to the Greek War of Independence in 1821-1832, through to the Greco-Turkish War from 1919 to 1922 to the present day.Website: www.moderngreecepodcast.comMusic by Mark Jungerman: www.marcjungermann.comCheck out our 2nd Podcast: www.antecedors.com
One of the defining events of the Middle Ages took place in Constantinople on April 12, 1204. Soldiers of the Fourth Crusade, under orders of the Doge of the Republic of Venice, breached the walls and sacked one of the greatest cities of the era. The sack wasn't just an orgy of violence and destruction, which it was. It also set into motion events that caused irreparable divisions between the Eastern and Western Christian worlds and, ultimately, the fall of the Byzantine Empire. Learn more about the 1204 Sack of Constantinople and how it changed the course of Europe on this episode of Everything Everywhere Daily. Sponsors Plan your next trip to Spain at Spain.info! Sign up at butcherbox.com/daily and use code daily to get chicken breast, salmon or ground beef FREE in every order for a year plus $20 off your first order! Subscribe to the podcast! https://link.chtbl.com/EverythingEverywhere?sid=ShowNotes -------------------------------- Executive Producer: Charles Daniel Associate Producers: Ben Long & Cameron Kieffer Become a supporter on Patreon: https://www.patreon.com/everythingeverywhere Update your podcast app at newpodcastapps.com Discord Server: https://discord.gg/UkRUJFh Instagram: https://www.instagram.com/everythingeverywhere/ Facebook Group: https://www.facebook.com/groups/everythingeverywheredaily Twitter: https://twitter.com/everywheretrip Website: https://everything-everywhere.com/ Learn more about your ad choices. Visit megaphone.fm/adchoices
Send us a textFor over a year now, a Latin Crusading Army has been camped outside of the Roman Capital City, Constantinople, and it quickly became apparent that there was no way they were going to leave. They hadn't the money to continue nor the support of the army to retreat in shame. The timer had run out, and the Crusaders were forced to turn against their Greek adversaries. The war had begun, and the Venetians and Franks attacked.The History of Modern Greece Podcast covers the Greek people's events from the fall of Constantinople in 1453 to the Greek War of Independence in 1821-1832, through to the Greco-Turkish War from 1919 to 1922 to the present day.Website: www.moderngreecepodcast.comMusic by Mark Jungerman: www.marcjungermann.comCheck out our 2nd Podcast: www.antecedors.com
Send us a textThe History of Modern Greece Podcast covers the Greek people's events from the fall of Constantinople in 1453 to the Greek War of Independence in 1821-1832, through to the Greco-Turkish War from 1919 to 1922 to the present day.Website: www.moderngreecepodcast.comMusic by Mark Jungerman: www.marcjungermann.comCheck out our 2nd Podcast: www.antecedors.com
Send us a textThe Crusaders are lured away from their objective in Egypt by a tempting offer made by the son of the deposed Roman Emperor. If the Crusaders make a little side quest and restore the old Emperor to his throne, they will be rewarded with thousands of gold and silver coins, and all of their money troubles will be over forever. The only problem was Alexios was full of crap and unable to deliver on any of his promises.The History of Modern Greece Podcast covers the Greek people's events from the fall of Constantinople in 1453 to the Greek War of Independence in 1821-1832, through to the Greco-Turkish War from 1919 to 1922 to the present day.Website: www.moderngreecepodcast.comMusic by Mark Jungerman: www.marcjungermann.comCheck out our 2nd Podcast: www.antecedors.com
Send us a Text Message.The 4th Crusade was called almost immediately after Richard the Lionheart's successes. Its intention was to deal a knock-out punch to the Ayyubid Dynasty and retake the Holy City of Jerusalem. But there is a problem: no one wants to go. When the Pope finally rallied enough Crusaders to go on Crusade, they spent all of their money on a fleet hired from the Venetian Republic, but the trouble with Venice, is that they also spent all of their money building the fleet, and they, too, are broke; so a last-minute change in plans saw the Crusader Army pointed away from the Holy Land, and directed at their local rivals in Dalmatia.The History of Modern Greece Podcast covers the Greek people's events from the fall of Constantinople in 1453 to the Greek War of Independence in 1821-1832, through to the Greco-Turkish War from 1919 to 1922 to the present day.Website: www.moderngreecepodcast.comMusic by Mark Jungerman: www.marcjungermann.comCheck out our 2nd Podcast: www.antecedors.com
The Crusades, spanning from the late 11th to the late 13th centuries, resulted in the staggering loss of countless lives, often marked by indiscriminate massacres and brutal violence. The capture of Jerusalem in 1099, for instance, saw Crusaders slaughtering men, women, and children without mercy, leading to a bloodbath that defied the teachings of Christ. Jewish communities in the Rhineland were similarly decimated, with Crusaders perpetrating mass killings and forced conversions. This widespread loss of life was further compounded by events such as the sacking of Constantinople during the Fourth Crusade, where Christian turned against Christian in a display of greed and betrayal. These tragic episodes underscore the profound misrepresentation of Christianity, as the sanctity of human life was flagrantly disregarded in the pursuit of political and territorial gains.
The Crusades, spanning from the late 11th to the late 13th centuries, resulted in the staggering loss of countless lives, often marked by indiscriminate massacres and brutal violence. The capture of Jerusalem in 1099, for instance, saw Crusaders slaughtering men, women, and children without mercy, leading to a bloodbath that defied the teachings of Christ. Jewish communities in the Rhineland were similarly decimated, with Crusaders perpetrating mass killings and forced conversions. This widespread loss of life was further compounded by events such as the sacking of Constantinople during the Fourth Crusade, where Christian turned against Christian in a display of greed and betrayal. These tragic episodes underscore the profound misrepresentation of Christianity, as the sanctity of human life was flagrantly disregarded in the pursuit of political and territorial gains.
146 BCE - 1204 CE - This is the story of the Balkan Peninsula from its post Classical Greek and Hellenistic period when it was conquered by the Roman Republic, through to the defeat of the Byzantine Empire by the Latins of the Fourth Crusade. --- Send in a voice message: https://podcasters.spotify.com/pod/show/historyoftheworldpodcast/message
Welcome to the Instant Trivia podcast episode 1161, where we ask the best trivia on the Internet. Round 1. Category: What A Month! 1: It shares its name with a type of musical piece: Forward--Move It!. March. 2: The United States celebrates its birthday during this month. July. 3: Timewise, it's the shortest month. February. 4: It's National Dental Hygiene Month, and with all that candy at month's end, it's a good thing!. October. 5: The U.S. presidential election takes place in this month. November. Round 2. Category: The Name On The Airport 1: What a wonderful world! In 2001 the New Orleans airport was renamed to honor this jazz great's 100th birthday. Louis Armstrong. 2: The airport code for Abraham Lincoln Capital Airport is SPI, which stands for this state capital. Springfield. 3: The airport serving Grand Rapids, Michigan is named for this 38th president. Gerald Ford. 4: The smallest of the 3 major airports serving NYC, it's named for the mayor who oversaw its construction. LaGuardia. 5: A 9-foot statue of this actor graces the terminal building of the Orange County, California airport named for him. John Wayne. Round 3. Category: Ebony And Ivory 1: The white tops of its keys were once made of ivory, hence the phrase "tickle the ivories". a piano. 2: Ancient kings of India used ebony for drinking vessels because it supposedly neutralized this. poison. 3: Most commercial ivory still comes from this continent. Africa. 4: Some of the best ebony is grown in the flat country west of Trincomalee on this "teardrop island". Sri Lanka. 5: Ivory comes not only from elephants but also from hippos, walruses and these small tusked whales. narwhals. Round 4. Category: 4Th And Goal 1: Launched to recapture this city from the Muslims, the Fourth Crusade ended up sacking Constantinople instead. Jerusalem. 2: Denis Diderot suggested that actors imagine a fourth this to help them behave more realistically. a wall. 3: Greek scholars celebrate the fourth of this month as Exelauno Day because exelauno means to do this "forth". March. 4: University of Arizona students know that "The Ave" is Fourth Avenue in this city, fun by day and night. Tucson. 5: The goal of this was to capture the ferocious Erymanthian boar. Hercules' fourth labor. Round 5. Category: 6-Letter Birds 1: This "clock" bird's scientific name is Cuculus canorus. cuckoo. 2: The flightless New Zealand kakapo is the heaviest type of this bird; the macaw is the largest. parrot. 3: Eagles and hawks can also be used in the sport named for this bird. falcon. 4: In New England it's often called a partridge while southerners call it a pheasant. grouse. 5: This diving bird of the auk family is distinguished by its colorful, triangular beak. puffin. Thanks for listening! Come back tomorrow for more exciting trivia!Special thanks to https://blog.feedspot.com/trivia_podcasts/ AI Voices used
fWotD Episode 2451: Theodore II Laskaris Welcome to featured Wiki of the Day where we read the summary of the featured Wikipedia article every day.The featured article for Saturday, 20 January 2024 is Theodore II Laskaris.Theodore II Doukas Laskaris or Ducas Lascaris (Greek: Θεόδωρος Δούκας Λάσκαρις, romanized: Theodōros Doukas Laskaris; 1221/1222 – 16 August 1258) was Emperor of Nicaea from 1254 to 1258. He was the only child of Emperor John III Doukas Vatatzes and Empress Irene Laskarina. His mother was the eldest daughter of Theodore I Laskaris, who had established the Empire of Nicaea as a successor state to the Byzantine Empire in Asia Minor after the crusaders captured the Byzantine capital, Constantinople, during the Fourth Crusade in 1204. Theodore received an excellent education from two renowned scholars, Nikephoros Blemmydes and George Akropolites. He made friends with young intellectuals, especially with a page of low birth, George Mouzalon. Theodore began to write treatises on theological, historical and philosophical themes in his youth.Emperor John III arranged for Theodore to marry Elena Asenina in 1235, to forge an alliance with her father, Ivan Asen II, Emperor of Bulgaria, against the Latin Empire of Constantinople. According to Theodore himself, their marriage was happy, and they had five or six children. From 1241, Theodore acted as his father's lieutenant in Asia Minor during his frequent military campaigns in the Balkan Peninsula. From around 1242, he was his father's co-ruler, but was not crowned as co-emperor. During this period, his relationship with some prominent aristocrats, particularly Theodore Philes and Michael Palaiologos, grew tense.Theodore succeeded his father on 4 November 1254. He dismissed many high officials and army commanders of aristocratic origin, replacing them with loyal friends, including some of low birth. The same year, he made a defensive alliance with Kaykaus II, the Seljuk Sultan of Rum, against the Mongol Empire. In 1256, he repelled a Bulgarian invasion of Thrace and Macedonia and forced Michael II Komnenos Doukas, the ruler of Epirus, to cede Dyrrachium on the coast of the Adriatic Sea to Nicaea. He reformed the military, recruiting more soldiers from among the native peasantry of Asia Minor. Eventually, Michael II of Epirus forged an alliance with Stefan Uroš I, King of Serbia, and Manfred of Sicily against Nicaea. Theodore's newly appointed generals could not resist their joint invasion in 1257. Theodore fell seriously ill and could rarely take part in state administration during the last months of his life. He appointed George Mouzalon regent for his underage son, John IV, before dying of either chronic epilepsy or cancer. In ten days, Mouzalon fell victim to an aristocratic plot, and Michael Palaiologos assumed the regency, usurping the throne soon after.This recording reflects the Wikipedia text as of 00:48 UTC on Saturday, 20 January 2024.For the full current version of the article, see Theodore II Laskaris on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm Kendra Standard.
We continue last weeks topic of the crusades. Europe's drunken weekend continues with wave after wave armies sent off to "fight the infidels", be they in the holy land or sometimes the south of France. Richard the Lionheart and Frederic Barbarossa make an appearance, and a pope attempts to lead an army into battle. Nothing goes well.
This week Beau and Luca Johnson chat all about the Fourth Crusade. From the failure of the Third Crusade, to the renewed calls by Pope Innocent III, to the intervention by the ancient Doge of Venice, Enrico Dandolo, to the subversion of the entire project, and finally the sacking and burning of Constantinople.
It's a bonus, or at least unfunded, summer series episode with guest Snarky Platypus. This long and rambling conversation was recorded on Boxing Day 2023, which explains many things.We talk about the death of Henry Kissinger and the Fourth Crusade, the reintroduction of platypus to the mainland of South Australia, the TV series American Born Chinese, the new Minns Dynasty in NSW, the former member of parliament known as Tim Wilson, and some of the weird ideas held by boomers.Full podcast details and credits at:https://the9pmedict.com/edict/00210/Please support this podcast:https://the9pmedict.com/tip/https://skank.com.au/subscribe/
Both legend and history speak of an image of Jesus “not made by human hands”, first in Edessa and later in Constantinople. This “Mandylion” or “Image of Edessa” vanished during the Fourth Crusade, but did it turn up again in the form of the mysterious Shroud of Turin? Historian and Shroud researcher Dr. Cheryl White rejoins us to explore this fascinating possibility! LINKS/RESOURCES: – Shroud of Turin Education and Research Association, Inc.: https://www.shroud.com/stera.htm – Dr. White's publications: https://www.amazon.com/Cheryl-H.-White/e/B00E5E5WLE – Dr. White's previous interview on “The Gracious Guest Show” (9/30/22): https://youtu.be/ja8SKPOAfn4 ================== To find more faith-enriching content than you'll know what to do with and to contact Mike Creavey, be sure to visit https://thegraciousguest.org
We take a look at the pros and cons of the Komnenian system. Then trace why it was causing enough resentment to lead to provincial separatism.We then move on to discuss the army and the bureaucracy and the people of Constantinople. Looking at how each was affecting political stability in the run up to the Fourth Crusade. Hosted on Acast. See acast.com/privacy for more information.
Entre 1204 y 1261 las tierras del milenario Imperio Bizantino fueron ocupadas por una nueva entidad política: el Imperio Latino de Constantinopla. Un nuevo estado creado por cruzados y venecianos que terminará siendo un auténtico fracaso político y caerá a manos del primer miembro de la última dinastía imperial bizantino: los Paleólogos. Episodios relacionados: Primera Cruzada: https://go.ivoox.com/rf/87739653 Cruzada Albigense: https://go.ivoox.com/rf/105512445 Simeón de Bulgaria, el primer zar: https://go.ivoox.com/rf/90751734 Si te gusta nuestro contenido podéis dejarnos un me gusta y un comentario, así nos ayudáis a seguir creciendo. También nos podéis apoyar a través de la pestaña «Apoyar» con una suscripción mensual. ¡Muchísimas gracias! Síguenos en: Twitter: @ElScriptorium TikTok: https://www.tiktok.com/@elscriptorium?is_from_webapp=1&;;sender_device=pc Telegram: https://t.me/ElScriptorium Contacto: scriptoriumpodcast@protonmail.com Bibliografía: - Cabrera Ramos, M.I. (2017). Devastatio Constantinopolitana. La IV Cruzada, Expugnación y Transformaciones de la ciudad durante la ocupación latina (1204-1261). Universidad de Granada. - Runciman, S. (2008). Historia de las Cruzadas. Alianza Editorial. - Gregory, T. (2005). A history of Byzantium. Blackwell Publishing. - Madden, T. (2008). The fourth Crusade: event, aftermath and perceptions. Routledge. - Van Tricht, F. (2011). The Latin Renovatio of Byzantium. The Empire of Constantinople (1204-1228). Brill. - Angold, M. (2003). The Fourth Crusade. Event and Context. Routledge. - Jacoby, D. (2009). “After the Fourth Crusade: the Latin Empire of Constantinople and the Frankish States”. In Shepard, J. The Cambridge History of Byzantine Empire (c. 500-1492). Cambridge universiry press, pp. 759-778. Música: - "Danza Inglesa Siglo XIII" - Artefactum - "Uzh I Ya Li Moloda Tonkopriadista byla" - Adrey Vinogradov - "Sarabande" - Haendel (Esther García) - "The Crusader's Return" - Zero Project - "Musikalisch türckischer Eulenspiegel, 41 Sarabanda à 5 Simplicissimus Ensemble" - Daniel Speer - "The Mad Strads" - GingerTom - "The Crusade" - Midoriiro - "Benedictus" - Zero Project - "Treason" - ErVo - "Legendary Knight" - ebunny - "The Vitruvian March" - Roger Subirana - "The Hundred Years War" - Gregoire Lourme - "Catulli Carmina, Requiem" - Carl Orff (Aufklarung) - "La Conquête" - Jean Pierre Saussac - "The Cold March" - Wolfuneral - "Requiem" - jbuyat - "Vengeance" - Marcel Brozio - "Thema Primum" - Oreste Fiengo - "Santarello I Siglo XIV" - Artefactum Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals
Nathan Websdale is a PHD candidate at Oxford University and President of the Oxford University Byzantine Society. His work is focussed on ethnic identification, social inclusion and self-determination in the Byzantine World, c.1200-c.1230.Nathan graduated with a BA (First Class) in History from Royal Holloway, University of London in 2016 and an MA (Merit) in Late Antique and Byzantine Studies from the Intercollegiate University of London in 2017.I talk to Nathan about the thorny issue of provincial separatism before and after the Fourth Crusade. Hosted on Acast. See acast.com/privacy for more information.
I answer more questions about the Fourth Crusade and the sack of Constantinople. What was the reaction of other nations? Did people see it as sign of the end times? What did the Byzantines think of the Templars and Hospitallers? What were the religious differences between the Orthodox and the Catholics? Hosted on Acast. See acast.com/privacy for more information.
Memoirs or Chronicle of the Fourth Crusade and the Conquest of Constantinople
I answer more questions about the Fourth Crusade and the sack of Constantinople. We talk about why the Roman response was so feeble and if anything else could have been done? Along with questions about the tombs of the Emperors, statues, coins and ships. Hosted on Acast. See acast.com/privacy for more information.
I answer listener questions about the Fourth Crusade. This episode focuses on the big picture. Who is to blame? Was it inevitable? Hosted on Acast. See acast.com/privacy for more information.
The Latins assault the city and Alexios Angelos Komnenos flees. Alexios Angelos becomes Emperor and empties the treasury into the Crusaders' hands. But when he runs out of money the two sides face an inevitable confrontation.Period: 1203-4 Hosted on Acast. See acast.com/privacy for more information.
Pope Innocent calls for a new Crusade to retake Jerusalem. A group of French Knights decide to form an expedition to Egypt and make a deal with Venice to transport them. But when they can't pay the bill the mission goes awry and ends up at Constantinople. Hosted on Acast. See acast.com/privacy for more information.
“The most signal and most durable monument of human folly that has yet appeared in any age or nation." - David Hume The Crusades is one of the defining chapters in History, a showcase for ‘East meets West'. It was the era of great men, Saladin, Richard the Lionheart, St Bernard of Clairvaux. So who cocked up the Fourth Crusade? And how did it end up turning on fellow Christians? Comedian Mikey Robins and Historian Paul Wilson kick off their new series in style. Join Mikey and Paul as they take on Seljuks, Saracens, Mamluks and more. Facebook Twitter Instagram See omnystudio.com/listener for privacy information.
No one knows when Emperor Constantine installed the gilded Triumphal Quadriga sculpture in his new capital city, Constantinople, near the triumphal arch which led to the Hippodrome. How it got to Constantinople has been lost to the ages, and, so is its origin story. What we do know is these four horses have traveled from Chios to Constantinople; to Venice, Paris, and back to Venice again, with some interesting stops along the way. This sculpture is best known as The Horses of St. Mark's, and what we do know about it begins after it was stolen during the Sack of Constantinople, in April of 1204.See omnystudio.com/listener for privacy information.
Mike Isaacson: Rome gets sacked ONE TIME, and that's all these people can talk about! [Theme song] Nazi SS UFOsLizards wearing human clothesHinduism's secret codesThese are nazi lies Race and IQ are in genesWarfare keeps the nation cleanWhiteness is an AIDS vaccineThese are nazi lies Hollow earth, white genocideMuslim's rampant femicideShooting suspects named Sam HydeHiter lived and no Jews died Army, navy, and the copsSecret service, special opsThey protect us, not sweatshopsThese are nazi lies Mike: Welcome to another episode of The Nazi Lies Podcast. Today we're talking with Edward Watts, professor of history and Alkaviadis Vassiliadis Endowed Chair in Byzantine Greek History at the University of California San Diego. He's here to talk to us about his book, The Eternal Decline and Fall of Rome: The History of a Dangerous Idea. The book is an extraordinary scholarly endeavor that managed to give a detailed and engaging history of 1700 years of Roman history in under 300 pages. Welcome to the podcast, Dr. Watts. Edward Watts: Thanks so much for having me. It's exciting to be here. Mike: All right. Now, you are one of the rare guests on our show whose book was actually directed at debunking Nazi lies. Tell us what you had in mind when you were writing this book. Edward: So the thing that prompted me to write this book was a recognition that the history of Rome, and in particular the legacy of Rome as it relates to the end of Roman history, was something that was being repeatedly misused across thousands of years to justify doing all sorts of violence and horrible things to people who really in the Roman context had very little to do with the decline of Rome, and in a post-Roman context, had nothing really to do with the challenges that people using the legacy of Rome wanted to try to address. And in particular, what prompted this was the recognition after 2016 of how stories about the classical past and the Roman past were being used on the far right and the sort of fascist fringe as a way of pointing to where they saw to be challenging dynamics and changes, critical changes, in the way that society was functioning. What was happening was people were doing things like using the story of the Gothic migrations in the 4th century AD to talk about the need to do radical things in our society related to immigration. And the discussions were just misusing the Roman past in really aggressive ways as kind of proof for radical ideas that didn't really relate to anything that happened in the past and I think are generally not things that people would be willing to accept in the present. And Rome provides a kind of argument when it's misunderstood,when Roman history is misunderstood, it provides a kind of argument that people are not familiar enough with to be able to refute, that might get people who think that a certain policy is aggressive or inhumane or unnecessary to think twice about whether that policy is something that is a response to a problem that people need to consider. And that's just wrong. It's a wrong way to use Roman history. It's a wrong way to use history altogether. And it's a rhetoric that really needs to be highlighted and pointed to so that people can see how insidious these kinds of comparisons can be. Mike: Okay, so your book discusses the idea of the decline and fall of the Roman Empire, which you say started before any such decline or fall in the late Republic. What was politics like in the Roman Empire before the myth of Rome's decline popped up? Edward: So this is an interesting question because the story of Roman decline actually shows up in some of the very earliest Roman literature that we have. So the very first sort of intact Latin texts that we have from the Roman period are things like the plays of Plautus. In one of the earlier plays of Plautus, he is already making fun of people for saying that Rome is in decline. And he's saying this at a time right after the Roman victory over Hannibal when there is no evidence that Rome is in decline at all. And yet we know that there are politicians who are pushing this idea that the victory over Hannibal has unleashed a kind of moral decline in Rome that is leading to the degeneration of Roman morals and Roman behaviors and Roman social structures in such a fashion that will disrupt the ability of Rome to continue. This is just not something that most people recognized to be true, but what we see when politicians in the third century and second century BC are saying things like this, they aren't particularly interested in describing an objective reality. What they're looking to do is insert ideas into popular discourse, so that people in the context of their society begin to think it might be possible that decline exists. So I think that when we look at Roman history before Roman literature, or before these pieces of Roman literature exist, we really are looking at much later reconstructions. But I think that it's fair to say that even in those reconstructions of stories about things like say, the sixth king of Rome, those stories too focus on how that particular regime was inducing a decline from the proper behaviors of Romans. So I think we could say that there is no before decline. Rome seems always to have been talking about these ideas of decline and worrying about the fact that their society was in decline, even when objectively you would look around and say there is no reason whatsoever that you should be thinking this. Mike: Okay. Now your book argues that this political framing helped politicians shape the politics of the Roman Empire in particular ways. So how did those who pushed this declensionist narrative change the Roman republic? Edward: So in the Roman republic, there are a few things that this narrative is used to do. In the second century, early second century BC, this narrative is used to attack opponents of a politician named Cato. What Cato tried to do was single out people who had been getting particularly wealthy because of the aftermath of Rome's victory in the Second Punic War over Hannibal and then its victories in the eastern Mediterranean against the Greek King, Philip V. And what Cato saw was that this wealth was something that profoundly destabilized society because now there were winners who were doing well economically in a way that the old money establishment couldn't match. And so what he's looking to do is to say that when you look around and you see prosperity of that level in the Roman state, this is a sign that things are actually bad. It's not a sign of things are good. It's a sign that things are deteriorating, and we need to take radical steps to prevent this. And the radical steps that Cato takes, and that he initially gets support for, involves very onerous taxes directed specifically against groups of people that he opposed. He also serves as the person who decides who gets to be in the Roman Senate, and he uses that position to kick out a lot of people on the basis simply of him deciding that they embody some kind of negative trajectory of the Roman State. And there's a reaction to this and Cato eventually is forced to kind of back away from this. As you move later in the second century, the narrative of decline becomes something that first is used to again justify financial policies, and then later, actual violence against officials who are seen as pushing too radical an agenda. And so this becomes a narrative that you can use to destabilize things. It doesn't matter if you're coming from what we would say is the right or the left, the kind of equal opportunity narrative that can be used to get people to question whether the structures in their society are legitimately in keeping with the way the society is supposed to function. Mike: Okay. So a lot of people have this misconception that Rome kind of snapped from being a republic to being governed by an emperor, but that's not really so. What was the imperial administration like and how did it change? Edward: The Roman republic was in many ways a very strong constitutional system that had a lot of things built into it to prevent one individual from taking over. Not only did it have a structure that was based on a kind of balance of power–and the description of that structure was something that influenced the Founding Fathers in the US to create the balances of power that we have–but in Rome, the administrative office that correlated to the presidency actually was a paired magistracy. So there were two consuls who governed together and could in theory check one another. What the decline narrative happened or allows to happen is that these structures begin to be questioned as illegitimate. And you get, starting in the later part of the second century and going all the way through the murder of Julius Caesar in 44 BC, a long set of discussions about how the Constitution is not functioning as it's supposed to, how the interests of everybody are not being represented by the representatives in the Senate and by the sorts of laws that are being put forward in assemblies. And you have a greater sense that there's an emergency, and an emergency that requires people to assent to an individual exercising more power than the structure really permits. And so this idea of decline heightens this sense of emergency and you have cycles every generation or so, where the sense of emergency gets greater and another constitutional structure snaps. Until eventually what you have is an individual in Julius Caesar, who is able to exercise complete and effective control over the direction of politics in the state. Mike: Okay. So for whatever reason, the assassination of Julius Caesar sticks strong in our cultural psyche, but reading your book it seems like assassinating emperors was kind of commonplace? Edward: It depends on the period. Yeah, there are definitely periods where the violent overthrow of emperors are somewhat common. I think with Caesar, what we have is the assassination. We're still when Caesar was assassinated in the final death throes of the Roman republic. And so it takes a while and a really brutal nearly 15-year-long sprawling Civil War for Rome to finally just accept that the republic as a governing structure is not really going to function in the way it had before. And the first emperor is Augustus. The first assassination actually occurs about 75 years after Augustus takes over. The first emperor that's assassinated is Caligula. Then you have moments of really profound peace and stability that are punctuated by these upheavals where, you know, in the year 68 the Emperor Nero commits suicide and this leads to a sprawling civil war in which four emperors take power in the course of a single year. Then things kind of calmed down. There's an assassination in 96, and no more assassinations for almost 100 years. And so you have these moments where the structures of the empire are very stable, but when they break, it breaks very seriously. It's very rare when an emperor is assassinated, that there's only one assassination and things kind of work out after that. And so generally, I think what this suggests is, if you have faith that the Imperial structure is working predictably, it's very, very hard to disrupt that. But if you have a sense that an emperor is not legitimate or is not in power or has taken power violently, there's a very serious risk that that emperor will in turn be overthrown violently, and something very serious could happen, even going so far as resulting in a civil war. Mike: Okay so one of the biggest myths surrounding the Roman Empire is that it fell in 476 AD, and that plunged Europe into the Dark Ages, but this isn't really so. What happened in 476 AD, and how did it become the legendary fall of Rome? Edward: Yes, so 476 AD is one of the greatest non-events in history. Because when we look at our history and our timeline for the fall of Rome, this is the date that stands out to us. But actually in 476, there's not a single person who seems to think that Rome fell on that day. What happens is in the middle part of the fifth century, the eastern empire and the western empire separated in 395. And in the middle part of the fifth century, the western empire has a very serious loss of territory and then a loss of stability within Italy. So that there are, in a sense, kingmakers who run the army and decide whether an emperor should be in power or not. And so you have a number of figurehead emperors, starting really in the 450s and going through 476, who are there, in a couple of cases at certain moments they do exercise real power, but much of the time they're subordinate to military commanders who don't want to be emperor, or in many cases are of barbarian descent and don't think they can make imperial power actually stick, and in 476, Odoacer who was one of these barbarian commanders overthrows an emperor in Italy and says, "We are not going to have an emperor in Italy anymore. Instead, I'm just going to serve as the agent of the eastern emperor in Italy." And for the next 50 years, there are barbarian agents–first Odoacer and then Theodoric–who serve in this constitutional way where they acknowledge the superiority and the authority of the emperor in Constantinople over Italy. And in practice, they're running Italy. But in principle, they are still affirming that they're part of the Roman Empire, the Roman senate is still meeting, Roman law is still used. It's a situation where only when the eastern empire decides that it wants to take Italy back, do you start getting these stories about well, Rome fell in 476 when these barbarians got rid of the last emperor and now it's our obligation to liberate Italians from this occupation by these barbarians. In 476, though, this is not what anyone in Constantinople or in Italy actually thought was going on. Mike: Okay. So both the east and the west of the Roman Empire eventually became Christian. How did this alter the myth of the declining Rome? Edward: So for much of Roman history, there is very much this idea that any problem that you have is a potential sign of the decline of Rome, and if you are particularly motivated, you can say that the problem requires radical solutions to prevent Rome from falling into crisis. But with Christianity, when the Roman Empire becomes Christian, there is no past that you can look back to say, "Well, we were better as a Christian empire in this time." When Constantine converts to Christianity, he's the first Christian emperor. And so it's very natural for opponents to be able to say, "Look, he made everything Christian and now things are going to hell ,and so Christianity is the problem." So what Christians instead say is what actually is going on here is we are creating a new and better Rome, a Rome where the approach to the divine is more sophisticated, it's more likely to work. And so for about 100 years, you have instead of a narrative decline, a narrative of progress where Christians are pushing a notion that by becoming Christian, the Empire is embarking on a new path that is better than it has ever been before. Not everybody accepts this. At the time of Constantine's conversion, probably 90% of the Emperor's still pagan so this would be a very strange argument to them. And by the time you get into the fifth century, you probably are in a majority Christian empire, but like a 50% majority, not like 90% majority. So there is a significant pushback against this. And in moments of crisis, and in particular after the Sack of Rome in 410, there is a very strong pagan reaction to this idea of Christian Roman progress. And Christians have to come up with evermore elaborate explanations for how what looks like decline in any kind of tangible sense that you would look at in the western empire is actually a form of progress. And the most notable production of that line of argument is Augustine's City of God, which says effectively, “Don't worry about this world. There's a better world, a Christian world that really you should be focusing on, and you're getting closer there. So the effect of what's going on in the Roman world doesn't really matter too much for you.” Mike: Okay. Now at one point, there were actually three different polities across Europe and Asia Minor all claiming the inheritance of the Roman Empire. How did this happen? Edward: There are different moments where you see different groups claiming the inheritance of Rome. In the Middle Ages, you have the rise of the Holy Roman Empire, which is a construction of Charlemagne and the papacy around the year 800. And the claim that they make is simply that there is the first empress of the Roman state who takes power all by herself in 797–this is the Empress Irene–and the claim Charlemagne makes as well that eliminates the legitimacy of the Roman Empire and Constantinople because there's no emperor. Therefore because there's no emperor, there's no empire and therefore we can just claim it. Another moment where you see this really become a source of significant conflict is during the Fourth Crusade when the Crusaders attack Constantinople and destroy the central administration of the eastern Roman Empire. After that point, you have the crusaders in Constantinople who claim that they are a Roman state. You have the remains of the Roman state that had been in Constantinople sort of re-consolidating around the city of Nicaea. You have a couple of other people who claim the inheritance of the Roman state inEpirus and Trebizond, and they all kind of fight with each other. And so ultimately, what you see is that the Roman Empire has this tremendous resonance across all of the space that was once Roman. So their empire at its greatest extent went from the Persian Gulf all the way to Scotland. And it went from Spain and the Atlantic coast of Morocco all the way down to the Red Sea. It's massive. And in a lot of those territories after Rome recedes, the legacy of Rome remains. So a lot of people who felt that they could claim the Roman legacy tried to do that, because it gave a kind of added seriousness and a more, a greater echo to these little places that are far away from the center of the world now, places like Britain or places like France or places like Northern Germany. And so you, in a sense, look like you're more important than you are if you can make a claim on the Roman imperial legacy. Mike: Okay. And so how do these would-be empires finally end up collapsing? Edward: So, each in their own way. In the case of the Holy Roman Empire, it actually lasts for very long time. It's created under Charlemagne in 800, and it lasts really until the time of Napoleon. And it collapses because it's sort of dissolved because in Germany there was a fear that Napoleon might actually use the hulk of the Holy Roman Empire and the title of Holy Roman Emperor to claim a kind of ecumenical authority that would go beyond just what he had as emperor of France. The crusader regime in Constantinople is actually reconquered by the Nicene regime in 1261. So the Crusaders take Constantinople in 1204, and then these Roman exiles who set up a kind of Roman Empire in exile in Nicaea reconquer in 1261. And they hold Constantinople for another 200 years until the Ottomans take it in 1453. The other sort of small Roman states are absorbed either by the state in Constantinople or by the Ottomans, but ultimately by the end of the 1460s, everything that had once been part of the Eastern Empire in the Middle Ages is under Ottoman control. Mike: Okay. And so despite all of the polities that could have contended for the inheritance of Rome collapsing, Rome's decline still played a large part in political considerations across what was formerly the Roman Empire but now as an instructive metaphor. How was the decline of the Roman Empire leveraged to influence politics leading into the modern era, and who were the big myth makers? Edward: Yeah, there's a couple of really important thinkers in this light. One is Montesquieu, the French thinker who uses a discussion of Roman history to launch into a much more wide and expansive and influential discussion of political philosophy that centers really on notions of representation and sets some of the groundwork for what actors in the American Revolution and French Revolution believed they were doing. Montesquieu is really, really important in understanding 18th-century political developments. And I think it's impossible really to understand what the American Revolution and the French Revolution thought they were doing without also looking at Montesquieu. But now I think the more influential figure in terms of shaping our ideas about what Roman history looked like and what Roman decline meant is Edward Gibbon. Gibbon is also an 18th-century thinker. When he started writing a history of Rome, he started writing in the 1770s when he believed that there was a firm and stable European political structure of monarchies that could work together and kind of peacefully move the continent forward. And while Gibbon is working on this, of course, you know, the American Revolution happens, and the French Revolution happens, and his whole structure that he was looking to defend and celebrate with his Roman history disappears. And so his Decline and Fall of the Roman Empire becomes a book that is extracted from its historical context. And it seems like it is an objective narrative of what happens. It's not objective at all. What Gibbon is trying to do is compare the failings of one large single imperial structure and the advantages of this kind of multipolar world where everyone is balanced and cooperative. But everybody forgets that that multipolar world even existed because the book comes out after it's gone. So what you have with Gibbon is a narrative that seems to be just an account of Roman history, and a very, very evocative one. I think most of the people now who have Gibbon's Decline and Fall of the Roman Empire on their shelf don't read it. But they know the title. They know the concept. This means that you have a ready-made metaphor for anything that's bothering you. You know, you can talk about the decline and fall of Rome. Just about everybody in the entire world knows that Rome declined and fell. And very few of them know much about why it happened or how it happened or how long it took. And so evoking the decline and fall of Rome allows you to kind of plug in anything, as my friend Hal Drake says, anything that's bothering you at a particular moment, you can plug in and say Rome fell because of X. And if you look at the last 50 years you can see lots and lots and lots of examples of X, lots of different things that bothered people that got plugged into the story of Rome fell because of whatever's bothering me that day. Mike: I am certainly guilty of having a copy of Gibbon on my bookshelf and not having read it. [laughs] So in talking about the modern appropriation of the memory of Rome, you of course talk about Fascist Italy. You reference Claudio Fogu, whom I absolutely love, check out his book The Historic Imaginary. How did Fascists wield the memory of the Roman Empire to justify their regime? Edward: Yeah, it's so, so seductive what is done in the city of Rome in particular. And there's a sense that I think is a very real sense that creating and uncovering and memorializing the imperial center of the Roman Empire makes real the experience of walking through it, and with the right kind of curation can make it feel like you're in a contemporary environment that's linked to that ancient past. And what Mussolini and his architects tried very very hard to do was create this, in a sense, almost Roman imperial Disneyland in the area between the Colosseum and the Capital line. So when we walk there, we see a kind of disembodied and excavated giant park with a large street down the middle running from the Colosseum along the length of the Roman Forum. But that was actually neighborhoods. Before Mussolini, there were actual houses and shops and restaurants and people living there, and very, very long-standing communities that he removed with this idea that you were in a sense restoring the past and creating a future by removing the present. And I think that's a very good metaphor for what they were up to. What they were trying to do was create an affinity for the fascist present by uncovering this Roman past and getting rid of what they saw as disorder. And the disorder, of course, was real people living their lives in their houses. But the other thing that people, you know, when tourists visit this now, they don't know that history. They don't know that when they walk on the street alongside the Forum, they're actually walking on a street that is a 20th-century street created for Fascist military parades on the ruins of modern, early modern, and medieval houses. They just see this as a way to kind of commune with this Roman past. And the Fascists very much understood that aesthetic and how seductive that aesthetic was. Mike: Okay, so let's circle back to where we started with your motivation for the book. How are people invoking the fall of Rome now, and what are they getting wrong? Edward: I think that we see, again, this temptation to take what's bothering you and attaching it to Rome. And I think even if you just look over the last 50 years, you can almost trace the sorts of things people are anxious about in a modern context based on the things that are advanced for what possibly made Rome fall. So in the 70s and early 80s, there's lots of concern about environmental contamination and the effect that this is going to have on people's lives. And we get the story of Rome fell because of lead poisoning. I mean, it didn't. It's just ridiculous that you would think Rome fell because of lead poisoning when there is no moment that it fell, the place was active and survived for well over 1500 years when it was using lead pipes. There's no evidence whatsoever that this is true. In the 70s, Phyllis Schlafly would go around and say that Rome fell because of liberated women. I think that would be a very big surprise to a lot of Roman women that they were actually liberated, definitely in the 1970's way. In the 80s, and even into the 2010s, you have people like Ben Carson talking about Rome declining because of homosexuality or gay marriage. Again, that has nothing to do with the reality of Rome. There are other places where I think people come a little bit closer to at least talking about things that Romans might acknowledge existed in their society. So when you have Colin Murphy and others in the lead up to the Iraq War talking about the overextension of military power as a factor that can lead to the decline of Rome, yeah, I mean, Rome did have at various moments problems because it was overextended militarily. But most of the time it didn't. To say that the Romans were overextended militarily because they had a large empire ignores the fact that they had that large empire for almost 400 years without losing significant amounts of territory. So comparing Roman military overextension and US military overextension could be a useful exercise, but you have to adjust the comparison for scale. And you have to adjust the comparison to understand that there are political dynamics that mean that places that in the first century BC required military garrisons, in the third century did not. And so you're not overextended because you're in the same place for 400 years. At the beginning, you might need to have an extensive military presence in a place that later you won't. So I think that what we need to do when we think about the use of the legacy of Rome, is think very critically about the kinds of things that Rome can and can't teach us, and think very clearly about the difference between history repeating itself–which I think it doesn't–and history providing us with ideas that can help us understand the present. I think that's where history is particularly useful, and Roman history in particular is useful. Because it's so long, there are so many things that that society deals with, and there are so many things that it deals with successfully as well as fails to deal with capably. All of those things offer us lessons to think with, even if they don't offer us exact parallels. Mike: Okay, so we've talked a bunch about the fabricated history of Rome and the popular memory of Rome. What does the actual history of Rome and fears of Roman decline have to teach us about the present? Edward: I think the biggest thing that we can see is if somebody is claiming that a society is in profound decline and the normal structures of that society need to be suspended so the decline can be fixed, that is a big caution flag. What that means is somebody wants to do something that you otherwise would not agree to let them do. And the justification that they provide should be looked at quite critically, but it also should be considered that, even if they identify something that might or might not be true, the solution they're proposing is not something that you absolutely need to accept. Systems are very robust. Political systems and social systems are very robust and they can deal with crises and they can deal with changes. If someone is saying that our system needs to be suspended or ignored or cast to the side because of a crisis, the first step should be considering whether the crisis is real, and then considering whether it is in fact possible to deal with that crisis and not suspend the constitutional order, and not trample on people's rights, and not take away people's property, and not imprison people. Because in all of these cases that we see Roman politicians introduced this idea of decline to justify something radical, there are other ways to deal with the problem. And sometimes they incite such panic that Romans refuse or forget or just don't consider any alternative. That has really profound and dangerous consequences because the society that suspends normal orders and rights very likely is going to lose those rights and those normal procedures. Mike: All right. Well, Dr. Watts, thank you so much for coming on The Nazi Lies Podcast to talk about the myth of the Roman Empire. The book, again, is The Eternal Decline and Fall of Rome out from Oxford University Press. Thanks again, Dr. Watts. Edward: Thanks a lot. This was great. Mike: If you enjoyed what you heard and want to help pay our guests and transcriptionist, consider subscribing to our Patreon at patreon.com/nazilies or donating to our PayPal at paypal.me/nazilies or CashApp at $nazilies [Theme song]
Mykonos came under the control of the Romans during the reign of the Roman Empire and then became part of the Byzantine Empire until the 12th century. In 1204, with the fall of Constantinople in the Fourth Crusade, Mykonos was occupied by Andrea Ghisi
Dr. Patrick Hotle discusses the ill-fated and disastrous Fourth Crusade. Starting with a lively medieval tournament to the Crusader army working with the Venetians to the palace intrigue of the Byzantine Empire. The story includes interesting characters, twists and turns, fights against other Christians, and spoiler alert the journey never made it to the Holy Land - if that was ever the target to begin with. HOST: Rob MellonFEATURED BREW: Lost Lager, BrewDog Brewery, Columbus, OhioMUSIC: BoneS Forkhttps://bonesfork.com/
Perched where East meets West, Turkey was once a stopover on the Silk Road, connecting the cultures of Europe and the Balkans to exotic Eastern locales. That explains why its history has as many layers as a piece of baklava. The invaders are a greatest hits list of big names: the Greeks, the Byzantine Empire, the Fourth Crusade, and the Ottoman Empire (and its Janissaries). Then WWI and the birth of a new nation: The Republic of Turkey, with westward-gazing Atatürk at the helm. Now, this stunningly beautiful country is a dreamy holiday destination. There are beaches on the Black, Aegean, and Mediterranean Seas to immerse you in soothing waters. Enjoy colorful Turkish cuisine with strong tea and coffee to fuel your adventures. Listen to slinky, rhythmic folk music, have a soak at a hammam (Turkish bath), and meet friendly locals with a charming predilection for chit-chat. For centuries, travelers have been enchanted by the Istanbul skyline and the romantic Bosphorous Strait. But don't sleep on sights outside that fabled city, like the hot air balloons and otherworldly terrain of Cappadocia, the ancient ruins of the Library of Pergamum, and Gaziantep with the sweet scent of baklava bakeries floating in the air. In this episode, we romp through the Byzantine Empire, get gossipy about the Turkish language, and celebrate sweet words of devotion. Then we recommend five books that took us to Turkey on the page: Three Daughters of Eve by Elif Shafak Dare to Disappoint: Growing Up in Turkey by Özge Samancı The Janissary Tree by Jason Goodwin My Name is Red by Orhan Pamuk, Erda M. Göknar (translator) Black Amber by Phyllis A. Whitney As always, you can follow us at: Our web site at Strong Sense of Place Patreon Twitter Instagram Facebook
Today's episode is a bonus episode, where we take a deep dive into the Italian Renaissance (with a focus on Venice) with world-renowned expert, Professor Corey Tazzara. From the fall of the Roman Empire to the formation of independent city-states, to the financial and political ramifications of the crusades, to the rise and fall of Venice as an economic powerhouse, this conversation has it all! We start at the beginning, with a comment on the role of the Middle Ages in the formation of society as it is today, and how the literature of the times contributed to the maintenance of the Roman Empire as a power. Despite this, there was decentralization across Europe in the 800s, and independent city-states arose. Rome regained its power from tourism and through regaining the seat of the papacy, while Florence formed the birthplace of the Renaissance through its art, culture, and adoption of investment banking. Milan became an authoritarian state, and we hear how the condottieri contributed to this. Unexpectedly, Genoa gained wealth in the loss of the War of Chioggia, while Venice was created from the marshes by refugees. The focus of the conversation shifts to the role of Venice in the Renaissance, and how it influenced society as we see it today. We learn how venture capital was created to profit from the Crusades, and how links to other cultures and societies benefitted the trade between Venice and the rest of Europe and the Middle East. Tune in to find out how the Venice of today differs from the Renaissance era Venice, and so much more, in this incredible discussion! Key Points From This Episode: • Welcome to Corey Tazzara, professor of history at Scripps College and the world's leading expert on medieval and early modern freeports. • Background into the decentralization of the Roman Empire, and why we owe today's society to the Middle Ages. • How the literature of the Middle ages maintains the Roman Empire's power. • The formation of independent city-states across Europe, and how they worked. • The role of the papacy in reviving Roman law. • What the 12th Century Renaissance is, and how it impacted the European economy. • How the crusades altered the trade done at the port city-states: sea vs land travel. • Why the Fourth Crusade was the first example of venture capital. • The radical democracies that started in the Byzantine era across Italy. • A quick tour of the major houses at play across the city-states in the 1300s. • The revival of Rome: from the center of an empire to a tourism hotspot. • How Florence became a republic, and why Corey feels it is the birthplace of the Renaissance. • Why the adoption of investment banking fueled Florence's prosperity and the rise of the Medici family. • Turning to Genoa: how the loss of the War of Chioggia lead to the gain of Western wealth in the centuries to come. • The role of the condottieri in Milan's authoritarian government and war-based economy. • Who Francesco Sforza was, and how he served as an example of the dangers of the condottieri to political powers. • A few honorable mentions of other city-states that had tumultuous histories throughout the Renaissance. • The formation of Venice: how it was formed, and why its history is so different from other city-states. • The story of St. Mark's remains, why Mussolini hated the church of San Marco, and what these anecdotes say about Venice. • Why Venice is the birthplace of investment banking and its role in the Fourth Crusade. • How making Venice the gateway to the Levant drove up profit and Venetians who changed the world....
The Fourth Crusade was a Latin Christian armed expedition called by Pope Innocent III. The stated intent of the expedition was to recapture the Muslim-controlled city of Jerusalem, by first defeating the powerful Egyptian Ayyubid Sultanate, the strongest Muslim state of the time. Bonus episodes as well as ad-free episodes on Patreon. Find us on Instagram. Join us on Discord.
We continue the story of The Eastern Roman empire into the time of the Fourth Crusade. What began with the greatest of intentions became one of the more destested chapters in history. Contribute on Patreon: https://www.patreon.com/FPHx Leave some feedback: flashpointhistory@gmail.com Follow along on Facebook: https://www.facebook.com/FLASHPOINTHX/ Engage on Twitter: https://twitter.com/FlashpointHx Flash Point History YouTube Channel: https://www.youtube.com/channel/UCTYmTYuan0fSGccYXBxc8cA
The year is 1204 AD. Over 800 years after its consecration, the great city of Constantinople, the wealthiest and largest metropolis in all of Europe, lies in ruins. Flames burn through its streets as men in armour pick through its palaces, churches, and even tombs searching for plunder. Constantinople was medieval Europe's greatest connection to its ancient past, a city where much of the knowledge and art of classical Greece and Rome lived on, a wealth that its new masters view as mere prizes to be converted into coinage or shipped off to Italy, France, and beyond. On this episode of "No One is Competent" we'll be talking about the decline of the Eastern Rome and the Fourth Crusade, two stories which would intersect one another in a violent, brutal manner and end up nearly destroying one of Eurasia's oldest empires.
Jonathan Harris joins us for a run down of events surrounding the Fourth Crusade Support us: https://www.patreon.com/historyhack Tips: https://ko-fi.com/historyhack Merch: https://www.historyhackpod.com/
In today's lecture, we detail the events of the Fourth Crusade.
With Paul off in the UK, Mikey wanted to take a walk down memory lane and remind you of where it all began- The Fourth Crusade.See omnystudio.com/listener for privacy information.
Miles describes the Fourth Crusade, which was a complete disaster for the pope's forces.
The early modern Mediterranean was an area where many different rich cultural traditions came in contact with each other, and were often forced to co-exist, frequently learning to reap the benefits of co-operation. Orthodox, Roman Catholics, Muslims, Jews, and their interactions all contributed significantly to the cultural development of modern Europe. Cross-Cultural Interaction Between Byzantium and the West, 1204-1669: Whose Mediterranean Is It Anyway? (Routledge, 2020) addresses, explores, re-examines, and re-interprets one specific aspect of this cross-cultural interaction in the Mediterranean - that between the Byzantine East and the (mainly Italian) West. The investigation of this interaction has become increasingly popular in the past few decades, not least due to the relevance it has for cultural exchanges in our present-day society. The starting point is provided by the fall of Constantinople to the troops of the Fourth Crusade in 1204. In the aftermath of the fall, a number of Byzantine territories came under prolonged Latin occupation, an occupation that forced Greeks and Latins to adapt their life socially and religiously to the new status quo. Venetian Crete developed one of the most fertile 'bi-cultural' societies, which evolved over 458 years. Its fall to the Ottoman Turks in 1669 marked the end of an era and was hence chosen as the end point for the conference. By sampling case studies from the most representative areas where this interaction took place, the volume highlights the process as well as the significance of its cultural development. Angeliki Lymberopoulou is Senior Lecturer in Art History (late and post-Byzantine art) at The Open University, UK. Her research interests focus on Venetian Crete (1211-1669) and the cross-cultural interactions and exchanges between Greek Orthodox and Roman Catholic Christians in the wider Mediterranean. Evan Zarkadas is a graduate student of European history at the University of Maine focusing on Medieval Europe, the Eastern Mediterranean, medieval identity, and ethnicity during the late Middle Ages. Learn more about your ad choices. Visit megaphone.fm/adchoices
The early modern Mediterranean was an area where many different rich cultural traditions came in contact with each other, and were often forced to co-exist, frequently learning to reap the benefits of co-operation. Orthodox, Roman Catholics, Muslims, Jews, and their interactions all contributed significantly to the cultural development of modern Europe. Cross-Cultural Interaction Between Byzantium and the West, 1204-1669: Whose Mediterranean Is It Anyway? (Routledge, 2020) addresses, explores, re-examines, and re-interprets one specific aspect of this cross-cultural interaction in the Mediterranean - that between the Byzantine East and the (mainly Italian) West. The investigation of this interaction has become increasingly popular in the past few decades, not least due to the relevance it has for cultural exchanges in our present-day society. The starting point is provided by the fall of Constantinople to the troops of the Fourth Crusade in 1204. In the aftermath of the fall, a number of Byzantine territories came under prolonged Latin occupation, an occupation that forced Greeks and Latins to adapt their life socially and religiously to the new status quo. Venetian Crete developed one of the most fertile 'bi-cultural' societies, which evolved over 458 years. Its fall to the Ottoman Turks in 1669 marked the end of an era and was hence chosen as the end point for the conference. By sampling case studies from the most representative areas where this interaction took place, the volume highlights the process as well as the significance of its cultural development. Angeliki Lymberopoulou is Senior Lecturer in Art History (late and post-Byzantine art) at The Open University, UK. Her research interests focus on Venetian Crete (1211-1669) and the cross-cultural interactions and exchanges between Greek Orthodox and Roman Catholic Christians in the wider Mediterranean. Evan Zarkadas is a graduate student of European history at the University of Maine focusing on Medieval Europe, the Eastern Mediterranean, medieval identity, and ethnicity during the late Middle Ages. Learn more about your ad choices. Visit megaphone.fm/adchoices
The early modern Mediterranean was an area where many different rich cultural traditions came in contact with each other, and were often forced to co-exist, frequently learning to reap the benefits of co-operation. Orthodox, Roman Catholics, Muslims, Jews, and their interactions all contributed significantly to the cultural development of modern Europe. Cross-Cultural Interaction Between Byzantium and the West, 1204-1669: Whose Mediterranean Is It Anyway? (Routledge, 2020) addresses, explores, re-examines, and re-interprets one specific aspect of this cross-cultural interaction in the Mediterranean - that between the Byzantine East and the (mainly Italian) West. The investigation of this interaction has become increasingly popular in the past few decades, not least due to the relevance it has for cultural exchanges in our present-day society. The starting point is provided by the fall of Constantinople to the troops of the Fourth Crusade in 1204. In the aftermath of the fall, a number of Byzantine territories came under prolonged Latin occupation, an occupation that forced Greeks and Latins to adapt their life socially and religiously to the new status quo. Venetian Crete developed one of the most fertile 'bi-cultural' societies, which evolved over 458 years. Its fall to the Ottoman Turks in 1669 marked the end of an era and was hence chosen as the end point for the conference. By sampling case studies from the most representative areas where this interaction took place, the volume highlights the process as well as the significance of its cultural development. Angeliki Lymberopoulou is Senior Lecturer in Art History (late and post-Byzantine art) at The Open University, UK. Her research interests focus on Venetian Crete (1211-1669) and the cross-cultural interactions and exchanges between Greek Orthodox and Roman Catholic Christians in the wider Mediterranean. Evan Zarkadas is a graduate student of European history at the University of Maine focusing on Medieval Europe, the Eastern Mediterranean, medieval identity, and ethnicity during the late Middle Ages. Learn more about your ad choices. Visit megaphone.fm/adchoices
The early modern Mediterranean was an area where many different rich cultural traditions came in contact with each other, and were often forced to co-exist, frequently learning to reap the benefits of co-operation. Orthodox, Roman Catholics, Muslims, Jews, and their interactions all contributed significantly to the cultural development of modern Europe. Cross-Cultural Interaction Between Byzantium and the West, 1204-1669: Whose Mediterranean Is It Anyway? (Routledge, 2020) addresses, explores, re-examines, and re-interprets one specific aspect of this cross-cultural interaction in the Mediterranean - that between the Byzantine East and the (mainly Italian) West. The investigation of this interaction has become increasingly popular in the past few decades, not least due to the relevance it has for cultural exchanges in our present-day society. The starting point is provided by the fall of Constantinople to the troops of the Fourth Crusade in 1204. In the aftermath of the fall, a number of Byzantine territories came under prolonged Latin occupation, an occupation that forced Greeks and Latins to adapt their life socially and religiously to the new status quo. Venetian Crete developed one of the most fertile 'bi-cultural' societies, which evolved over 458 years. Its fall to the Ottoman Turks in 1669 marked the end of an era and was hence chosen as the end point for the conference. By sampling case studies from the most representative areas where this interaction took place, the volume highlights the process as well as the significance of its cultural development. Angeliki Lymberopoulou is Senior Lecturer in Art History (late and post-Byzantine art) at The Open University, UK. Her research interests focus on Venetian Crete (1211-1669) and the cross-cultural interactions and exchanges between Greek Orthodox and Roman Catholic Christians in the wider Mediterranean. Evan Zarkadas is a graduate student of European history at the University of Maine focusing on Medieval Europe, the Eastern Mediterranean, medieval identity, and ethnicity during the late Middle Ages. Learn more about your ad choices. Visit megaphone.fm/adchoices
The early modern Mediterranean was an area where many different rich cultural traditions came in contact with each other, and were often forced to co-exist, frequently learning to reap the benefits of co-operation. Orthodox, Roman Catholics, Muslims, Jews, and their interactions all contributed significantly to the cultural development of modern Europe. Cross-Cultural Interaction Between Byzantium and the West, 1204-1669: Whose Mediterranean Is It Anyway? (Routledge, 2020) addresses, explores, re-examines, and re-interprets one specific aspect of this cross-cultural interaction in the Mediterranean - that between the Byzantine East and the (mainly Italian) West. The investigation of this interaction has become increasingly popular in the past few decades, not least due to the relevance it has for cultural exchanges in our present-day society. The starting point is provided by the fall of Constantinople to the troops of the Fourth Crusade in 1204. In the aftermath of the fall, a number of Byzantine territories came under prolonged Latin occupation, an occupation that forced Greeks and Latins to adapt their life socially and religiously to the new status quo. Venetian Crete developed one of the most fertile 'bi-cultural' societies, which evolved over 458 years. Its fall to the Ottoman Turks in 1669 marked the end of an era and was hence chosen as the end point for the conference. By sampling case studies from the most representative areas where this interaction took place, the volume highlights the process as well as the significance of its cultural development. Angeliki Lymberopoulou is Senior Lecturer in Art History (late and post-Byzantine art) at The Open University, UK. Her research interests focus on Venetian Crete (1211-1669) and the cross-cultural interactions and exchanges between Greek Orthodox and Roman Catholic Christians in the wider Mediterranean. Evan Zarkadas is a graduate student of European history at the University of Maine focusing on Medieval Europe, the Eastern Mediterranean, medieval identity, and ethnicity during the late Middle Ages. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
The early modern Mediterranean was an area where many different rich cultural traditions came in contact with each other, and were often forced to co-exist, frequently learning to reap the benefits of co-operation. Orthodox, Roman Catholics, Muslims, Jews, and their interactions all contributed significantly to the cultural development of modern Europe. Cross-Cultural Interaction Between Byzantium and the West, 1204-1669: Whose Mediterranean Is It Anyway? (Routledge, 2020) addresses, explores, re-examines, and re-interprets one specific aspect of this cross-cultural interaction in the Mediterranean - that between the Byzantine East and the (mainly Italian) West. The investigation of this interaction has become increasingly popular in the past few decades, not least due to the relevance it has for cultural exchanges in our present-day society. The starting point is provided by the fall of Constantinople to the troops of the Fourth Crusade in 1204. In the aftermath of the fall, a number of Byzantine territories came under prolonged Latin occupation, an occupation that forced Greeks and Latins to adapt their life socially and religiously to the new status quo. Venetian Crete developed one of the most fertile 'bi-cultural' societies, which evolved over 458 years. Its fall to the Ottoman Turks in 1669 marked the end of an era and was hence chosen as the end point for the conference. By sampling case studies from the most representative areas where this interaction took place, the volume highlights the process as well as the significance of its cultural development. Angeliki Lymberopoulou is Senior Lecturer in Art History (late and post-Byzantine art) at The Open University, UK. Her research interests focus on Venetian Crete (1211-1669) and the cross-cultural interactions and exchanges between Greek Orthodox and Roman Catholic Christians in the wider Mediterranean. Evan Zarkadas is a graduate student of European history at the University of Maine focusing on Medieval Europe, the Eastern Mediterranean, medieval identity, and ethnicity during the late Middle Ages. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies
The early modern Mediterranean was an area where many different rich cultural traditions came in contact with each other, and were often forced to co-exist, frequently learning to reap the benefits of co-operation. Orthodox, Roman Catholics, Muslims, Jews, and their interactions all contributed significantly to the cultural development of modern Europe. Cross-Cultural Interaction Between Byzantium and the West, 1204-1669: Whose Mediterranean Is It Anyway? (Routledge, 2020) addresses, explores, re-examines, and re-interprets one specific aspect of this cross-cultural interaction in the Mediterranean - that between the Byzantine East and the (mainly Italian) West. The investigation of this interaction has become increasingly popular in the past few decades, not least due to the relevance it has for cultural exchanges in our present-day society. The starting point is provided by the fall of Constantinople to the troops of the Fourth Crusade in 1204. In the aftermath of the fall, a number of Byzantine territories came under prolonged Latin occupation, an occupation that forced Greeks and Latins to adapt their life socially and religiously to the new status quo. Venetian Crete developed one of the most fertile 'bi-cultural' societies, which evolved over 458 years. Its fall to the Ottoman Turks in 1669 marked the end of an era and was hence chosen as the end point for the conference. By sampling case studies from the most representative areas where this interaction took place, the volume highlights the process as well as the significance of its cultural development. Angeliki Lymberopoulou is Senior Lecturer in Art History (late and post-Byzantine art) at The Open University, UK. Her research interests focus on Venetian Crete (1211-1669) and the cross-cultural interactions and exchanges between Greek Orthodox and Roman Catholic Christians in the wider Mediterranean. Evan Zarkadas is a graduate student of European history at the University of Maine focusing on Medieval Europe, the Eastern Mediterranean, medieval identity, and ethnicity during the late Middle Ages. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
“The most signal and most durable monument of human folly that has yet appeared in any age or nation." - David HumeThe Crusades is one of the defining chapters in History, a showcase for ‘East meets West'. It was the era of great men, Saladin, Richard the Lionheart, St Bernard of Clairvaux. So who cocked up the Fourth Crusade? And how did it end up turning on fellow Christians?Comedian Mikey Robins and Historian Paul Wilson kick off their new series in style. Join them as they take on Seljuks, Saracens, Mamluks and more.FacebookTwitterInstagram See omnystudio.com/listener for privacy information.
Stepping away from the main narrative to share things that I find interesting but that are only tangentially related, I bring you the story of the Fourth Crusade, aka that time they set out to capture Jerusalem and ended up sacking the biggest city in Christendom.Support the show (https://www.patreon.com/historyoftheottomanempire)
The greatest facepalm of the Crusades - and more stories of crusaders turning on other Christians. --- "Three days was the accepted period of a sack in the Middle Ages. They sacked it for a little bit more than that … it greatly damaged the city of Constantinople. And that ultimately was the end of the Crusade. It had never raised a sword against the Muslim, but it had actually conquered and destroyed the greatest Christian city in the world." When it comes to the sins of the Christian church, the Crusades are one of the first things that come to mind. The scholars point out that a lot of what we think we know about the Crusades is off the mark - but sometimes, the reality was even worse than people think. In this episode of Life & Faith, we're looking at a lesser-known aspect of the Crusades. It turns out that not all Crusades were against Muslims - nor did they all take place in the Middle East. For example, the sack of Constantinople (modern-day Istanbul) occurred in 1204. The taking of this great Christian city, and the slaughter of Christians that was the result, was far from the original objective of the Fourth Crusade. The death of Christians was - in modern military parlance - collateral damage. "Now once the city fell there's no doubt that the crusaders did not play by their own rules," says Professor Thomas Madden from Saint Louis University, author of The Concise History of the Crusades. "They all swore on relics before the attack that if the city fell they would not touch the churches, they would not touch any of the monasteries or the monks or the women in the monasteries. And in fact once the city fell, it was chaos." The Albigensian Crusade also too place in the 13th century - in southern France, not the Middle East. It was a brutal campaign against other Christians who were deemed "heretics" because of their unorthodox and "dangerous" beliefs. The Pope resorted to a military solution to address this rival spiritual movement: kill everyone. "The Albigensian Crusade is in many ways an anomaly in medieval Europe," says Professor Christine Ames, a historian of medieval Europe from The University of South Carolina. "It is shocking to people at the time, the war is exceptionally brutal, exceptionally bloody." Justine Toh is your guide on this tour of how the church has been even worse than you ever imagined - and why it's important to remember and acknowledge such history. --- For the Love of God: How the church is better and worse than you ever imagined is in cinemas NOW. To book tickets, or host your own screening, visit: www.betterandworse.film For more on the Crusades, here's an earlier episode of Life & Faith covering the major myths and misconceptions about this period in history: www.publicchristianity.org/life-faith-crusades --- SUBSCRIBE to ‘Life & Faith' on Apple Podcasts: http://bit.ly/cpxpodcast FIND US on Facebook: www.facebook.com/publicchristianity FOLLOW US on Twitter: www.twitter.com/cpx_tweet
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