<論説>中世後期クレタにおける教会とコミュニティ

Abstract

一二〇四年に生起した第四回十字軍の結果、ビザンツ帝国領からヴェネツィア共和国領に編入されたクレタ島の社会構造について、従来説に対して大きな影響を与えてきたのは、エスニック・コミュニティの存在を積極的に支持するF・ティリエの教会コミュニティ・モデルである。ティリエは、ギリシア正教会とローマ・カトリック教会の二つの教会のそれぞれが自治権を持つとする二教会制を論拠として、それぞれの教会の俗人信徒集団である教会コミュニティが身分階層化されており、したがって支配者である「ラテン人」と被支配者である「ギリシア人」という複数のエスニック・コミュニティが成立していたと考えた。近年、この教会コミュニティ・モデルは法制史と社会史の二つの立場からの批判を受けている。本稿では三つの点に着目して教会コミュニティ・モデルを再考したい。まず、ギリシア正教会とローマ・カトリック教会の分立的な枠組みを前提として議論を進めた教会コミュニティ・モデルに対して、本稿では、歴史的な過程を経て二教会制が成立したことを確認する。次に、ギリシア正教会の司祭の遺書書に着目し、ギリシア正教会の司祭職や教会管理権の継承に、ローマ・カトリック教会が関わっていたのか否かを検討し、二教会制の分立的な枠組みが実際に機能していたのかどうかを検証する。最後に、俗人の遺言書の寄進先を分析して、教会コミュニティと都市社会の身分秩序との間の相関性を考察する。以上の作業から明らかになるのは、一三世紀から一四世紀初頭にかけての、教皇庁とコムーネの長い論争を経て成立した二教会制の枠組みにもとづいて形成されていた教会コミュニティが、必ずしも身分階層化されているとは言えず、したがってティリエが予想した「強く」社会を規定するようなエスニック・コミュニティは形成されていないということである。

As the result of the Fourth Crusade in 1204, the Republic of Venice took possession of the Island of Crete, where Venetian dominion continued for more than four and half centuries, until the Ottoman Empire conquered the Island in 1669. This paper aims at clarifying the social structure of Venetian Crete. F.Thiriet, an authority on the history of Venetian Romania, proposed a social model for Crete in his monograph published in 1959. He proposed that there would have existed two secular ethnic communities, "Greeks" and "Latins, " socially stratified and composed of communities of believers of two autonomous churches, the Orthodox Church and the Roman Catholic Church. In this paper I refer to a secular community of believers, as a "church community, " and the framework of Thiriet's social model as the "church-community model." Recently, some scholars have tried to revise his social model. Ch. Maltezou, for one, has criticized the theoretical framework of the church-community model. One of her objections has been that the church-community model lacks an understanding of the fact that both the Orthodox Church and the Roman Catholic Church came to enjoy autonomy as a result of the political process of the formation of the dual church system under the Commune of Crete. She also suggested that the church-community model was removed from social reality. This point was reinforced by S. McKee, a social historian, who verified the relationship between the church communities and the ethnic communities, by a prosopographical study based on testaments, concluding that the church-community model was dubious. According to the criticism of Maltezou this article aims to solve three problems concerning the dual church system, and makes some modifications to the church-community model. The first problem is that Thiriet did not clarify the political process of the formation of the dual church system. Actually, the autonomy of the Orthodox Church was assured by the Commune, as the result of the disputes between the Roman Catholic Church and the Commune of Crete that lasted for more than 60 years after Pope Clemens IV had intervened in the problem of the jurisdiction of the Orthodox Church in Crete in 1260's. The second problem is that many scholars have failed to address the practical activity of the clergies. As testators, papas (a priest of Orthodox Church) often left testaments in notarial records. I examine whether the Roman Catholic Church ever intervened in these testaments concerning the succession of the priesthood of papas, and the church administrated by papas. The third problem is that McKee did not make clear whether the church communities corresponded to the social order of the urban society, which was separated into nobles and cittadini (urban commoners). In fact, the class of cittadini encompassed the two church communities, and many nobles bequeathed to Orthodox Churches, while paying respect to the Catholic. By considering these problems, I have confirmed the fact that the dual church system was defined by the statutes of the Commune. And in this process, the legal status of the church communities is not a point of dispute. This fact casts doubt on the church-community model that uncritically links the dual church system with the secular world. Church communities did exist in society, but did not correspond with the social order. In this way, the two church communities were well integrated, and the ethnic groups hypothesized by the church-community model did not exist legally or socially, at least, in the urban society of Crete in the fourteenth century.