Difference between revisions of "L'Ordine dei Frati Predicatori"

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== English Translation ==
 
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Erociate is a phenomenon which, as is well known, affects not only the Holy Land, but also the
 
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Baltic. The expeditions of the Sword and Teutonic Knights, and their Danish and Swedish allies,
 
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against the still pagan populations of northeastern Europe revived the glories and horrors of the
 
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Christian holy war far from the East.
 
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This activity of territorial conquest by northern potentates and expansion stimulated by the Church
 
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of Rome also affects distant Finland
 
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It is thanks to evangelization that Finland can also become part of Catholic universality, breaking the
 
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isolation to which it had been forced for centuries. In fact, until the 12th century Finland was a land
 
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unknown to the Latin West. His name does not appear in travel narratives as it is absent from
 
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cartography
 
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Nobility
 
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Heraldry, Genealogy,
 
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Knightly Orders
 
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Asociacion de Hidalgod in Fuero de Espana Junta de Italia
 
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Italian Genealogical Heraldic Institute
 
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Federation of the Italian Associations of Genealogy, Family History, Heraldry and Documentary
 
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Sciences
 
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Angelica Rom library
 
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MAY-AUGUST 2006
 
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Milan
 
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Number 72-73
 
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Page 1
 
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Erociate is a phenomenon which, as is well known, affects not only the Holy Land, but also the
 
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−
Baltic. The expeditions of the Sword and Teutonic Knights, and their Danish and Swedish allies,
 
−
 
−
against the still pagan populations of northeastern Europe revived the glories and horrors of the
 
−
 
−
Christian holy war far from the East.
 
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This activity of territorial conquest by northern potentates and expansion stimulated by the Church
 
−
 
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of Rome also affects distant Finland
 
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It is thanks to evangelization that Finland can also become part of Catholic universality, breaking the
 
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isolation to which it had been forced for centuries. In fact, until the 12th century Finland was a land
 
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unknown to the Latin West. His name does not appear in travel narratives as it is absent from
 
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cartography
 
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PAGE 2
 
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The first mention to the people of him, which appeared in Tacitus' Germany in the form of Fenni
 
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towards the end of the 1st century AD. and repeated in later Greek language sources under that of
 
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Scritifinni (ie Finni skiers) has been forgotten.
 
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Moreover, the Finns of the ancient-medieval sources are not even identifiable with certainty with
 
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the Suomalaiset (self-denomination of the Finno-Ugric-speaking people who emigrated to Finland at
 
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the end of the last glaciation) but rather are to be recognized in the Lapps or Sami, and for many
 
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centuries Finn-land or Finn-mark will indicate the land of the nomads of the tundra. Due to its
 
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distance from the main centers where the history of the High Middle Ages was being reforged,
 
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Finland, covered with impenetrable forests and thousands of lakes, remained practically unknown
 
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to southern geography and only thanks to an Arab cartographer of Roger II of Altavilla will begin to
 
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know something about it, albeit in an imprecise and almost legendary way.
 
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Thanks to al-Shafiri al Idrisi (1100-1165), known in the West as Idrisi or Edrisi, medieval cartography
 
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makes a decisive progress in relation to both the method of investigation and the graphic
 
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realization. In fact, Idrisi, on the advice of Roger II, Norman king of Sicily between 1129-1154,
 
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collects updated data on the geography of the world known until then, without limiting itself to the
 
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Mediterranean, but going beyond its borders to extend the survey also to the Nordic countries. and
 
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Slavs.
 
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Idrisi questioned merchants, missionaries, sailors who had visited the various provinces of Orbis and
 
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compared their stories to then choose the version that most likely corresponded to reality. The text
 
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was written in Arabic (unfortunately Rugger II, who had commissioned the work, did not have time
 
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to have it translated into Latin) and was accompanied by a geographical map, which was very
 
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different from the model of contemporary maps, called TO, which often they had no reference to
 
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actual reality, having become bad copies of Ptolemaic fashions.
 
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Idrisi was born in Ceuta in the Moroccan princely family of the Idrisidi and had studied in Cordoba.
 
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For political reasons if he had to take refuge at the Norman court of Palermo, becoming a renegade
 
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in the eyes of his co-religionists. To satisfy the curiosity Roger II
 
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Page 3
 
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I begin to draw up a geographical work that will be known as Il Libro ri Ruggero, which today we
 
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would more faithfully call the Guide of the Known World, accompanied by an atlas engraved in
 
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silver plates (it took 150kg) unfortunately gone missing. A not always reliable translation into French
 
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of the book was made by A. Jaubert in 1840. The critical echezinne was edited by a team from the
 
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Eastern University of Naples. D'atlante was published in 1926 by K. Miller.
 
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The fundamental problem of the text remains its paleographic reading in fact the names of places,
 
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especially when referring to Northern Europe, are difficult to interpret. This is due to the
 
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peculiarities of the Arabic alphabet, which does not easily lend itself to the transcription of foreign
 
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names, since it practically only contains the consonants that make up a word. As for Scandinavia,
 
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described in the chapter dedicated to the VII Climate, that is the northernmost belt according to the
 
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Ptolemaic division, Idrisi knows some places in Norway but not Sweden. As for Finland, the
 
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discussion is still open. Finnish historians have identified some localities (Abraza, which would be
 
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Turku, Rangwalda which would be Pori and Kaland which would be Kalanti), but their opinion is
 
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shared by all scholars
 
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Finland had probably been described by Adam of Berma, a German chronicler of the second half of
 
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the 11th century, as the Land of Amazons, but also of monsters and feral creatures, behind which,
 
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however, cultural specificities were hidden that led back to shamanism, whose priests used to dress
 
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in the guise of bears and reindeer.
 
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Finland becomes an alter orbis for the medieval imaginary. After all, the periphery of Europe and in
 
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Antiquity and in the Middle Ages, and even beyond, the area not only of the geographical mystery
 
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as an unexplored land, but also the seat of those physical and moral alterities (the monsters, the
 
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Amazons
 
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PAGE 4
 
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populate a logocentric culture linked to the concept of the superiority of the Mediterranean
 
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civilization first and then Christian. After all, the persistence of paganism in north-eastern Europe
 
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undoubtedly reinforces this image of the other world, which is such and not only for the
 
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extraordinary phenomena that characterize it (the "burning" ice of Icelandic volcanoes, the
 
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whirlpools or maelström of 'North Atlantic, the days without night of the high latitudes), but also
 
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because paganism continues to thrive in it, which, after the year 1000, is perceived not only as a
 
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form of religious life different from the Greek-Latin one, but essentially as a threat to our own
 
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civilization. In reality, obviously the Baltic crusade that arises as a natural filiation from this way of
 
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looking at non-Christianized peoples will not only be the confrontation between two religious forms,
 
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but also the extreme thrust of a territorial and political evolution that brings Teutons, Swedes, the
 
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Danes and Russians of Novgorod to seek a wider space, religious, political and economic, precisely
 
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at the expense of these unconverted populations.
 
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When it takes place, the conversion of the pagans will strengthen the nascent Scandinavian
 
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monerchiefs and enrich them with territories, but also with excellent soldiers and useful tax payers.
 
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And since history still gives us the key to reading and also the explanation of modern phenomena, it
 
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will be precisely this pincer advance between west and east that sees Scandinavian and Slavic
 
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Christians clash with the northeastern Baltic peoples, the roots of the sentiment of aversion that the
 
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latter, who have become modern nations, will continue to feel for the German and Russian world.
 
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The difficulty that Finns, Estornians, Lithuanians, Latvians and Poles have today to accept a
 
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coexistence with Russia without seeing it as the usual enemy therefore has its ancient origins in
 
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these long years of bloody wars. Equally ancient is the suspicion and lack of trust that these peoples
 
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have towards the Germans, to whom, however, for constant reasons, in years closer to us they have
 
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had to ally themselves. Finally, it would be excessive to say that the hockey final at the Turin
 
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Olympics between Finland and Sweden and the strong emotional wave it aroused in these
 
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countries, is the last beach of a wave that comes from afar, but sure and that when the Finnish looks
 
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west, even if for contingent reasons, he does not feel a movement of particular sympathy. After all,
 
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all this is natural in fact Finns, Estonians, Lithuanians and Latvians, not the backbone of powerful and
 
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proud nations, have a strong cultural identity, which cannot be confused with the German-
 
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Scandinavian or the Russian-Slavic identity.
 
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PAGE 5
 
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Even in modern Europe, therefore, the introduction of faith served to create new social structures,
 
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strengthening the monarchical power of countries that had recently entered the historical scene.
 
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This support joined the apostolic fervor of the missionaries and the first bishops, stimulated by the
 
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Holy Seds who, through the movement of evangelization, saw the boundaries of Christianity
 
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widening and, at the same time, of its influence towards the northern kingdoms. The push towards
 
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the North also had the BBBB to compensate for the mutilation suffered in the South due to the
 
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BBBB invasion. he could regain what was lost in the Near East. Of course, more than a territorial
 
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recovery it was a conquest and the loot was inviting. The Baltic territories represented in fact the
 
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possibility for an improper feudalism to replenish their wealth and for the cadet children of families
 
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linked to the majorascato to create an attractive future, but they were also the places of
 
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considerable wealth in terms of natural goods, such as furs, wood, tar, wax, dried fish, metals for
 
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forging weapons, amber even slaves
 
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The Baltic crusade was anticipated by the slow insinuation of Christianity. Known are the episodes of
 
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mass baptisms that preceded the actual conversion, the result of victories achieved not in the field
 
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of Faith but on that of battle. The policy of the "religion of one's king" (cuius rex eius religio) had
 
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quickly paved the way for the evangelization of the Scandinavian peoples. Of course, the king looked
 
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to political convenience, and he cared little about having to renounce the ancient gods if the prize
 
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was the promotion of his own monarchy and dominion first within his own country and then outside
 
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it. But, as we said, in addition to the conversion brought to the point of the sword, there is also a
 
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process of evangelization of "long times". This is particularly evident in Finland. As we will see
 
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shortly, that of the first Finnish crusade (mid-twelfth century) is actually a propaganda invention, in
 
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fact Finland sees the first representatives of Christianity disembark on its shores not from warships,
 
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but from peaceful merchant boats. It was in fact trade that brought the first Christian communities
 
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to the northern shores of the Baltic, even before the Church of Rome settled there with its own
 
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bishops and convents. These Christian merchants come from Sweden and Germany. As has always
 
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happened, between the two blocks there is what the Arabs called the house of the truce, that is, a
 
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band where the two potential opponents meet
 
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PAGE 6
 
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to trade, get to know each other, build rather than destroy. This area of encounter between the
 
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German-Scandinavian and pagan Christian world goes to Finland located on the southwestern coast
 
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of the country (today's Satakunta and Varsinais-Suomi), while that of contact between Orthodox
 
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Slavs and Karelian pagans is located in the area of modern Viipuri, and that is in the Isthmus of
 
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Karelia
 
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The House of the truce is however, by its very definition, a place of transitory reality, in fact in a
 
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second phase the real conversion takes place and it needs other, more hasty means to be effective.
 
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And this not only because the pagans reveal themselves more interested in the exchange of goods
 
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than in the word of the Gospel, but also because from the east the nascent power of Novgorod is
 
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advancing with the same be the sole responsibility of Latin-Scandinavian. The complexity of the
 
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situation is also revealed in the unexpected resistance of paganism even if it is subdued. In fact,
 
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battles can be won, tribal leaders baptized, or their heads cut off if the water of baptism cannot be
 
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poured on it, but paganism will not completely disappear. It is enough to read the great Finnish
 
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epics of the Kalevala and the Kalevipoeg, albeit recreated in the nineteenth century by not always
 
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faithful collectors, to realize that the Finnish world, which extends to the two shores of the Gulf of
 
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Finland, has preserved for a very long time the distinctive signs of paganism and especially of that
 
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shamanic religion which certainly represents the most ancient form of human religiosity.
 
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To proceed with the work of evangelization, however, it is necessary to have a coordinating center,
 
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which cannot be geographically too far from the regions concerned. The evangelization of
 
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Scandinavia and the Baltic lands had originally found its driving force in the archbishopric of
 
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Hamburg-Bremen to which the figure of Ansagarius (first half of the 9th century), the "apostle to the
 
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North" is linked. The attempts made by the bishops of Hamburg-Bremen to introduce Christianity
 
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were directed, given the dynastic connections, not only to Denmark and Sweden, but also to
 
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Norway whose evangelization had begun with Olav Trygvasson (995-1000), but already Hakon the
 
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Good , who died in 960, had embraced the new faith. Between 1016 and 1082 Norway was
 
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definitively Christianized thanks to Olao the Saint, who however had to accept the existence of
 
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pockets of pagan resistance. Around the year 1000 Christianity, through Norway, also reached
 
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distant Iceland; hence its influence extended to Greenland, which became the northernmost
 
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outpost of the Church.
 
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PAGE 7
 
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Thanks to the new faith and this Arctic presence, it could even have managed to make a fleeting
 
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apparition on American soil, where Bishop Eirik, in 1121, would have gone according to the Icelandic
 
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Annals in search of the communities that the Vikings had left in Vinland. This has led to the
 
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supposition that the papacy was interested in keeping a Christian presence alive in those territories,
 
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a theory that does not enjoy any documentary or archaeological support. It is however true that the
 
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pontiff intervened on several occasions in favor of the last Scandinavians of Greenland, now
 
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condemned, we are at the end of the fifteenth century, to extinction due to the isolation of the
 
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colony.
 
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It is now opportune to turn further south and trace a synthesis of the process leading to the
 
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evangelization of Finland which is in any case to be related to that of the northeastern Baltic area.
 
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We will take first in pagan times, but also later, they had been particularly close. The introduction of
 
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Christianity in Estonia dates back to the 13th century; the first to have tried to sow the seeds of
 
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conversion were the bishop Meinardo and the Cristercian abbot Bertoldo of Loccum, but the results
 
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of the mission had remained limited. The Church thus resorted to more convincing means and
 
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Albert of Buxhövden, canon of Bremen, founder of Riga in 1201 and the first to be invested with this
 
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bishopric, instituted in 1202 the order of the Fratres Militiae Christi, known as Knights Swordholders,
 
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inspired by the model represented by the Templars. Thus began the crusades against the
 
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Baltic pagans, financed by the Hanseatic merchants, interested in eliminating not only the danger of
 
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the Estonian pirates but above all in entering the new territories rich in economic prospects. The
 
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conquest of the Germanic Knights was however bitterly opposed, so much so that they had to ask
 
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for the help of Valdemaro II of Denmark. Between 1224 and 1227 Danes and Knights had however
 
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definitively subdued the country, which was divided among the conquerors. In 1237 the swordtails,
 
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almost annihilated the previous year by the Lithuanians, were absorbed by the Order of the Knights
 
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of Santa Maria Teutonica, born in Palestine and then destined to spread the Faith in the pagan
 
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territories of Prussia, where it kept its headquarters. They installed their own vassals and
 
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representatives in Estonia, whose government was unpopular as to provoke continuous revolts, all
 
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repressed in blood. After the departure of the Danes, the Teutonic Order became in the second half
 
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of the fourteenth century the only master of Estonia whose inhabitants had been reduced to the
 
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rank of serfs. The driving force of the Church's centralization was the territory called Livonia,
 
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PAGE 8
 
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the bishopric of Riga in Latvia and the southern part of present-day Estonia; the Christian advance
 
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was however severely opposed by the Estonians. This resistance appears fierce to Henry the Latvian,
 
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the author of the most written source in 1225 with the aim of recording the events of the Baltic
 
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Evengelization (from 1184 to 1227), and has become the most important document in medieval
 
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Baltic history. Endeo, an eyewitness, describes when it happened in Livonia on the occasion of the
 
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Crusade contra paganos, that is, the offensive against the Estonians, the Livonians, the Latvians, the
 
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Semigalli, the Curons, the Vendas, the Lithuanians. The Chronicle deals with the actions of the first
 
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Baltic bishops, among which Albert of Buxhövden stands out. Henry reports the narration of the
 
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founding of Riga and informs us about the birth of the Order of the Sword-Bladed Knights, whose
 
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task was to Christianize Estonia. Henry, however, also speaks of the diplomatic relations between
 
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the Baltic potentates and Rome, held above all through the papal legate William of Modena. We
 
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know very little about Enrico. In all likelihood he was not Latvian, as in the past, but a German who
 
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had accompanied Albert of Buxhövden to Latvia. According to others, he is instead Saxon. Henry
 
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probably arrived in Latvia when he was 18 years old. Here he undertook some trips, always on
 
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behalf of the ecclesiastical organization, which he too, in 1215, would take him to Rome to assist the
 
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interpreter, an expert on the places. Henry is the typical representative of the religious who also had
 
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to be involved in warfare, in fact, in the opinion of historians, his expertise in warfare techniques
 
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and military matters is remarkable. He was, as Piero Bugiani recalls, a fighter for the cause of the
 
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Lord, who used the weapons of the word as that of metal.
 
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We focused on this aspect of the Christianization of Estonia because the points of reference to
 
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Finland are stimulating. Points of reference, in this case, by contrast, given that the events of the
 
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Baltic evengelization highlight the different development that it covers in southwestern Finland. By
 
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the turn of the millennium, the descendants of the Proto-Finni had settled in a rather small area.
 

Revision as of 02:17, 14 May 2021

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