The First Crusade: a “pilgrimage” to rescue the “Holy Land”

2018 ◽  
pp. 73-98
Author(s):  
Avner Falk
Keyword(s):  
2020 ◽  
pp. 18-27
Author(s):  
Steve Tibble

This chapter describes a time before strategy, when the lands of the Middle East were intensely fractured, and trust and loyalty were scarce commodities. It looks at a time when self-interest was paramount and where chaos was so ingrained that an entire life could be lived without knowing anything else. It also talks about wars that are guided by politics, driven by policy objectives, and implemented through strategy but often lost in the rushed outpouring of human actions and emotions. The chapter discusses the liberation of Jerusalem and the end of the First Crusade, where most of the original crusaders returned home and some remained to defend the Holy Land. It also includes the four political entities that are collectively known as the “crusader states”: The Kingdom of Jerusalem, the County of Tripoli, the Principality of Antioch, and the County of Edessa.


2005 ◽  
Vol 41 ◽  
pp. 99-108 ◽  
Author(s):  
William J. Purkis

In his eyewitness account of the First Crusade, Fulcher of Chartres described the shipwreck and drowning of a boatload of crusaders who were bound for the Holy Land in 1097. After the bodies of the dead were recovered, he explained how ‘they discovered crosses evidently marked on the flesh above the shoulders’. Fulcher supposed this incident to be a miracle, ‘divinely revealed’, and that the marking was a ‘token of faith’ (pignusfidei) bestowed by God upon his servants. It was a sign to the surviving crusaders that God favoured them and would fulfil the promise he had made that ‘the just, though they shall be taken prematurely by death, shall be in peace’ (Wisd. 4, 7).


1985 ◽  
Vol 36 (2) ◽  
pp. 175-195 ◽  
Author(s):  
A.J. Forey

At the time when encyclopaedic works on the military orders began to be produced in the late sixteenth and seventeenth centuries, it was widely held that the military order was an institution which had existed for most of the Christian era. Many of the orders catalogued in these volumes were reported to have been founded well before the period of the crusades, although there were often conflicting opinions about the precise antiquity of a particular foundation. Various dates were, for example, given for the establishment of the military order which the knights of the Holy Sepulchre were thought to constitute: although some held that it had been founded shortly after the first crusade, its creation was attributed by others to St James the Less in the first century A.D., while its origins were also placed in the time of Constantine and in that of Charlemagne. The foundation of the order of Santiago, which in fact occurred in 1170, was often traced back to the ninth century; yet while some linked it with the supposed discovery of the body of St James during the reign of Alfonso 11, others associated it with the legendary victory of Clavijo, which was placed in the time of Ramiro i. The accumulation of myth and tradition recorded in these encyclopaedias has exercised a prolonged influence on historians of the military orders: disproof has not always been sufficient to silence a persistent tradition. It is, nevertheless, clear that the Christian military order, in the sense of an institution whose members combined a military with a religious way of life, in fact originated during the earlier part of the twelfth century in the Holy Land.


2000 ◽  
Vol 36 ◽  
pp. 110-122
Author(s):  
Andrew Jotischky

Western pilgrimage to the Holy Land can be explained through patterns of evolving spirituality. The development in the eleventh century of a penitential theology in which pilgrimage played a crucial role, coupled with the practical opportunities for travel occasioned by the success of the First Crusade, brought the Holy Land closer than ever. The survival of a strong textual tradition manifested in pilgrimage itineraries, many of which are autobiographical in tone, further contributes to our perception of pilgrimage as an example of medieval religion in practice.


1997 ◽  
Vol 48 (4) ◽  
pp. 628-657 ◽  
Author(s):  
Christoph T. Maier

The First Crusade has been described as a ‘church in procession’ and a ‘military monastery on the move’. The progress of the first crusading armies to the Holy Land was indeed accompanied by regular liturgical practices, acts of devotion and intercessory rites. Before each battle and during sieges the crusaders fasted, prayed, celebrated mass and confessed their sins. They went in processions and sang psalms. This wealth of liturgical practices reported by contemporary commentators provided the rhythm to the crusaders' pilgrimage to Jerusalem and marked the sacred character of their undertaking. At the same time, the liturgy was a rallying point for the crusaders' identity: it represented and reinforced the special relationship between the milites Christi and their God, and gave expression to the spirituality and the ethos of the holy warrior. The crusaders' earnest participation in the liturgy of pilgrimage and holy war no doubt contributed to the image, already observed by contemporaries, of the crusade as a vehicle of piety and a means of salvation parallel to the vocation of the monastic life, which was traditionally considered the highest form of religious devotion.


2012 ◽  
Vol 18 (1) ◽  
pp. 93-135
Author(s):  
Shmuel Shepkaru

Abstract Although the versions of Pope Urban’s call for the First Crusade focus on the need to liberate the Holy Land from the Muslims, crusaders and locals attacked first the communities of the Franco-German (Ashkenazic) Jews. Both contemporary and modern historians have offered a variety of explanations for these uncalled-for devastating attacks. Without discounting some of these proposals, this article applies the psychological explanation of Displacement to offer an additional reason. The article suggests that the urgent call to retaliate against the Muslims immediately and the many graphic descriptions of alleged Muslim atrocities against Eastern Christians and Christian pilgrims in the propaganda of the First Crusade created mounting frustration in Europe. And since this frustration could not be expressed immediately and directly against its source, i.e., the faraway Muslims, the attackers displaced their aggression onto the nearby Jews. Moreover, Displacement also explains the many close parallels between the images of Muslim atrocities in crusading rhetoric and the idiosyncratic manifestations of the violence against European Jews in the early stages of the First Crusade.


Author(s):  
Jennifer Jahner

This chapter explores how the rhetoric of crusading shaped the literature of baronial revolt in thirteenth-century England, concentrating particularly on the Second Barons’ War of 1263–1267. It argues that crusading not only provided a template for polemical argument but also inflected the ways that participants understood Anglia as a territory and an idea. From the time of the early Latin histories of the First Crusade, a rhetorically amplified style had been crucial to promulgating Christian jurisdictional claims to the Holy Land. This chapter examines the legacy of this “crusading style” within insular revolts of the thirteenth century, focusing on the ephemeral verse that emerged alongside civil war. Poems such as the ornately Latinate Song of Lewes reveal the poetic and political sophistication of baronial partisans. In their triumphalism, such works also obscure the violence visited upon communities across England—especially Jewish communities, who became targets of attacks at once anti-royalist and anti-Semitic in tenor.


2000 ◽  
Vol 36 ◽  
pp. 90-109
Author(s):  
Colin Morris

Jerusalem, the Holy Sepulchre and the liturgy of the Resurrection appear to be the origin of everything.’ Carol Heitz was emphatic about the significance of the Jerusalem ideal in shaping the liturgy and architecture of the Carolingian period. The question of how far this interest in Jerusalem lies behind the origin of the crusades has for a long time been the subject of discussion among historians. Their productivity on the subject has inevitably been increased by the occurrence of the ninth centenary of the preaching of the First Crusade at the Council of Clermont in 1095. It is agreed by almost all that there was a devotion to Jerusalem in Western Europe in the preceding centuries, but there are profoundly different views about its effect on the decision of Urban II to proclaim the crusade and on the response to his preaching. This paper does not attempt to add to this voluminous debate. It is concerned rather to explore the reasons for the reverence for the Holy Land, the forms which it took, and the changes which took place from the Carolingian period to the beginning of the crusade movement.


2006 ◽  
Vol 42 ◽  
pp. 54-64
Author(s):  
William J. Purkis

From the time of the proclamation of the First Crusade in 1095 to at least the first decade of the twelfth century, there was an apparently universal understanding amongst the people of Christendom that those who joined the pilgrimage-in-arms that set out to liberate Jerusalem and the Holy Land should be regarded as imitators of Christ. This was remarkable, for the imitation of Christ was understood by contemporaries to be the paramount ideal of spiritual perfection and, before 1095, only attainable by a total withdrawal from the world and a commitment to a monastic way of life. Yet with Pope Urban II’s Clermont sermon, the spirituality that was previously the preserve of those milites Christi who fought spiritual battles in the cloister was now also available to those who fought for Christ in the world. As the biographer of one prominent first crusader famously put it, before the proclamation of the crusade, his subject was ‘uncertain whether to follow in the footsteps of the Gospel or the world. But after the call to arms in the service of Christ, the twofold reason for fighting inflamed him beyond belief.’


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