Saint Mark's relics

St Mark's relics, the purported remains of Saint Mark the Evangelist, are held in St Mark's Basilica in Venice, Italy.

Pietro della Vecchia (cartoons), mosaics on the western façade (c. 1660): the removal of the body of Saint Mark from Egypt (above) and the arrival of the body in Venice (below)

'Translatio'

The relics of Saint Mark are recorded in Venice as early as the ninth-century in both the will of Doge Giustiniano Participazio (in office 827–829) and the travelogue of a Frankish monk on return from a pilgrimage to the Holy Land. However, the oldest surviving written account of the translatio, the transfer of the relics from Alexandria in Egypt to Venice, dates only to the eleventh century, although earlier writings evidently existed and were used as sources.

As narrated, a fleet of ten Venetian trading vessels seeks shelter in the Muslim-controlled city of Alexandria during a storm. This is said to be 'by the will of God'; hence there is no intentional violation of the edict of Emperor Leo V that forbids commercial contact with the Muslims. In Alexandria, two of the Venetian merchants, Buono da Malamocco (Metamaucum) and Rustico da Torcello, go daily to pray at the tomb of Saint Mark, located in a church near the port, and there, they make the acquaintance of Theodore and Stauracius, a priest and monk respectively. Theodore, fearful for the dwindling Christian community under Islamic rule, makes it known that the Caliph Al-Ma'mun has ordered the demolition of the church in order to recover building materials for new mosques, and it is suggested that the body of the saint be safely removed to Venice. To avoid raising suspicion, the body is first substituted with the remains of Saint Claudia, which are present in the church. The relics, placed into a basket and covered in pork, are then successfully smuggled past the Muslim customs officials and embarked on the Venetians' ship, which is preserved from shipwreck during the voyage by Saint Mark who appears and warns the sailors of the imminent danger. Other miracles occur, confirming the authenticity of the relics, until finally the ship arrives in Venice where the body is received by the Bishop of Olivolo and then taken in solemn procession to the Doge.

Independently of the pious inventions, the overall narration serves to justify the right of Venice to possess the relics. It simultaneously affirms the primacy of the Venetian church, the rightful successor of the Patriarchate of Aquileia, even over the ancient metropolitan see of Alexandria. As Buono and Rustico declare, evoking the tradition that Mark preached in northern Italy, the Venetians are the "first-born sons" ("primogeneti filii") of the Evangelist. The translation of the relics to Venice is therefore a return of Mark to his rightful resting place.

Mosaic (nineteenth-century copy) from the former southern entry (now Zen Chapel) depicting the praedestinatio (thirteenth century)

'Praedestinatio'

With the praedestinatio (also vaticinatio) the possession of Saint Mark's relics by Venice is further legitimized, in this case as the fulfillment of a divine plan. Traceable to Martino da Canal's thirteenth century Cronique des Veniciens, the legend in its definitive form narrates that Saint Mark, after his mission to northern Italy and the evangelization of Aquileia, returns to Rome. Passing through the Venetian Lagoon, he beaches his boat for the night, and he has a vision on the very site of the future city of Venice in which an angel appears, greeting him "Peace to you Mark, my Evangelist" ("Pax tibi Marce evangelista meus"). A prophecy follows announcing that his body will one day find rest in Venice ("Hic requiescet corpus tuum") and that it will be venerated by a virtuous and pious people who will build a glorious and eternal city.

'Inventio'

The inventio (also apparitio) confirms the special bond between Saint Mark and the Venetians. The legend concerns the rediscovery of the body at the time of the reconstruction of the church in the eleventh century. Although it is found no earlier than Martino da Canal's thirteenth-century Cronique des Veniciens, it may derive from the actual public exposition of Saint Mark's relics prior to their entombment in the new crypt. As narrated, the body of Saint Mark is hidden to prevent theft during work on the church, and after years all knowledge of its hiding place, known only to the Doge and a few trusted officials, is lost. Finally, after three days of fasting and prayer, an earthquake breaks open a pillar, revealing the body, which in later variations reaches out to the pious Venetians.

Bibliography

• Demus, Otto, The Church of San Marco in Venice: History, Architecture, Sculpture (Washington: Dumbarton Oaks Research Library and Collection, 1960) OCLC 848981462
• Muir, Edward, Civic Ritual in Renaissance Venice (Princeton: Princeton University Press, 1981) ISBN 0691102007
• Tramontin, Silvio, 'I santi dei mosaici marciani', in Culto dei Santi a Venezia (Venezia: Studium Cattolico Veneziano, 1965), pp. 133–154 OCLC 799322387