Crusades

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The Crusades were a series of military conflicts of a religious character waged by much of Christian Europe during 1095–1291, most of which were sanctioned by the Pope in the name of the Catholic Church.

The Crusades originally had the goal of recapturing Jerusalem and the Holy Land from Muslim rule and were originally launched in response to a call from the Eastern Orthodox Byzantine Empire for help against the expansion of the Muslim Seljuk Turks into Anatolia.

The term is also used to describe contemporaneous and subsequent campaigns conducted through to the 16th century in territories outside the Levant<ref>such as Muslim territories in Al Andalus, Ifriqiya, and Egypt, as well as in Eastern Europe</ref> usually against pagans, heretics, and peoples under the ban of excommunication<ref name="CathEnc"/> for a mixture of religious, economic, and political reasons.<ref>e.g. the Albigensian Crusade, the Aragonese Crusade, the Reconquista and the Northern Crusades.</ref> Rivalries among both Christian and Muslim powers led also to alliances between religious factions against their opponents, such as the Christian alliance with the Sultanate of Rum during the Fifth Crusade.

The Crusades had far-reaching political, economic, and social impacts, some of which have lasted into contemporary times. Because of internal conflicts among Christian kingdoms and political powers, some of the crusade expeditions were diverted from their original aim, such as the Fourth Crusade, which resulted in the sack of Christian Constantinople and the partition of the Byzantine Empire between Venice and the Crusaders. The Sixth Crusade was the first crusade to set sail without the official blessing of the Pope, establishing the precedent that rulers other than the Pope could initiate a crusade.

Historical context

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Middle Eastern situation

The Muslim presence in the Holy Land began with the initial Arab conquest of Palestine in the 7th century. This did not interfere much with pilgrimage to Christian holy sites or the security of monasteries and Christian communities in the Holy Land, and western Europeans were less concerned with the loss of far-away Jerusalem than, in the ensuing decades and centuries, the invasions by Muslims and other hostile non-Christians, such as the Vikings, Slavs and Magyars. However, the Muslim armies' successes put increasing pressure on the Eastern Orthodox Byzantine Empire.

Another factor that contributed to the change in Western attitudes towards the East came in the year 1009, when the Fatimid Caliph al-Hakim bi-Amr Allah ordered the Church of the Holy Sepulchre destroyed. In 1039 his successor permitted the Byzantine Empire to rebuild it.<ref>Denys Pringle "Architecture in Latin East" in The Oxford History of the Crusades ed. Jonathan Riley-Smith (New York:Oxford University Press,1999) 157</ref> Pilgrimages were allowed to the Holy Lands before and after the Sepulchre was rebuilt, but for a time pilgrims were captured and some of the clergy were killed. The Muslim conquerors eventually realized that the wealth of Jerusalem came from the pilgrims; with this realization the persecution of pilgrims stopped.<ref>Madden, p. 5</ref> However, the damage was already done, and the violence of the Seljuk Turks became part of the concern that spread the passion for the Crusades.<ref>Madden, p. 8</ref>

Western European situation

The origins of the Crusades lie in developments in Western Europe earlier in the Middle Ages, as well as the deteriorating situation of the Byzantine Empire in the east caused by a new wave of Turkish Muslim attacks. The breakdown of the Carolingian Empire in the late 9th century, combined with the relative stabilization of local European borders after the Christianization of the Vikings, Slavs, and Magyars, had produced a large class of armed warriors whose energies were misplaced fighting one another and terrorizing the local populace. The Church tried to stem this violence with the Peace and Truce of God movements, which was somewhat successful, but trained warriors always sought an outlet for their skills, and opportunities for territorial expansion were becoming less attractive for large segments of the nobility. One exception was the Reconquista in Spain and Portugal, which at times occupied Iberian knights and some mercenaries from elsewhere in Europe in the fight against the Islamic Moors, who had successfully overrun most of the Iberian Peninsula over the preceding two centuries.

In 1063, Pope Alexander II had given his blessing to Iberian Christians in their wars against the Muslims, granting both a papal standard (the vexillum sancti Petri) and an indulgence to those who were killed in battle. Pleas from the Byzantine Emperors, now threatened by the Seljuks, thus fell on ready ears. These occurred in 1074, from Emperor Michael VII to Pope Gregory VII and in 1095, from Emperor Alexios I Komnenos to Pope Urban II.

One source identifies Michael VII in Chinese records as a ruler of Byzantium (Fulin) who sent an envoy to Song Dynasty China with gifts for Emperor Shenzong.<ref>East Asian History Sourcebook: Chinese Accounts of Rome, Byzantium and the Middle East, c. 91 B.C.E. - 1643 C.E.</ref> The records read, "In the 10th month of the 4th year of Yuanfeng (November 1081), King Mieliyiling Gaisa for the first time sent the great official Nisiduling Simengpan to present a tribute of horses with saddles, sabres, swords, and pearls."<ref>Modèle:Zh-c。(Toktoghan (脫脫). Song Shi (宋史 – "History of the Song") (Volume 490), 1345)</ref> Chinese scholar Yang Xianyi, however, identifies the King as Melissenos Kaisar, the brother-in-law of Alexios I Komnenos, and the official as Simon I de Montfort.<ref name=yang>Fundamental Historical Research by Yang Xianyi</ref>

Yang Xianyi suggests the sudden burst of diplomatic activity between Constantinople and the Chinese capital of Kaifeng was part of the same effort at finding allies against the Seljuk Turks. However, this remains speculation since the objective of the two proceeding missions ten years later in 1091 is unknown - the only details given are that the Song emperor gave the ambassador various gifts, including 200 bolts of silk, to bring back to "Rum" (Rome).<ref name=yang/> On the contrary, College of New Jersey history professor Thomas T. Allsen claims it was the Seljuks themselves who visited China in 1081 and 1091. He says the “Rum” mentioned in the records is the Seljuk Sultanate of Rûm.<ref name=rum>Culture and Conquest in Mongol Eurasia (See page 9).</ref> He also states the “Ta-shih, the Abbasid Caliphate,...sent fifty or so missions to [China] between 966 and 1116.”<ref name=rum/>

The Crusades were, in part, an outlet for an intense religious piety which rose up in the late 11th century among the lay public. A crusader would, after pronouncing a solemn vow, receive a cross from the hands of the pope or his legates, and was thenceforth considered a "soldier of the Church". This was partly because of the Investiture Controversy, which had started around 1075 and was still on-going during the First Crusade. As both sides of the Investiture Controversy tried to marshal public opinion in their favor, people became personally engaged in a dramatic religious controversy. The result was an awakening of intense Christian piety and public interest in religious affairs. This was further strengthened by religious propaganda, advocating Just War in order to retake the Holy Land—which included Jerusalem (where the death, resurrection and ascension into heaven of Jesus took place according to Christian theology) and Antioch (the first Christian city)—from the Muslims. Further, the remission of sin was a driving factor. This provided any God-fearing men who had committed sins with an irresistible way out of eternal damnation in hell. It was a hotly debated issue throughout the Crusades as what exactly "remission of sin" meant. Most believed that by retaking Jerusalem they would go straight to heaven after death. However, much controversy surrounds exactly what was promised by the popes of the time. One theory was that one had to die fighting for Jerusalem for the remission to apply, which would hew more closely to what Pope Urban II said in his speeches. This meant that if the crusaders were successful, and retook Jerusalem, the survivors would not be given remission. Another theory was that if one reached Jerusalem, one would be relieved of the sins one had committed before the Crusade. Therefore one could still be sentenced to hell for sins committed afterwards.

All of these factors were manifested in the overwhelming popular support for the First Crusade and the religious vitality of the 12th century.

Immediate cause

The immediate cause of the First Crusade was Alexius I's appeal to Pope Urban II for mercenaries to help him resist Muslim advances into territory of the Byzantine Empire. In 1071, at the Battle of Manzikert, the Byzantine Empire was defeated, which led to the loss of all of Asia Minor (modern Turkey) save the coastlands. Although attempts at reconciliation after the East-West Schism between the Catholic Western Church and the Eastern Orthodox Church had failed, Alexius I hoped for a positive response from Urban II and got it, although it turned out to be more expansive and less helpful than he had expected.

When the First Crusade was preached in 1095, the Christian princes of northern Iberia had been fighting their way out of the mountains of Galicia and Asturias, the Basque Country and Navarre, with increasing success, for about a hundred years. The fall of Moorish Toledo to the Kingdom of León in 1085 was a major victory, but the turning points of the Reconquista still lay in the future. The disunity of Muslim emirs was an essential factor.

While the Reconquista was the most prominent example of European reactions against Muslim conquests, it is not the only such example. The Norman adventurer Robert Guiscard had conquered the "toe of Italy," Calabria, in 1057 and was holding what had traditionally been Byzantine territory against the Muslims of Sicily. The maritime states of Pisa, Genoa and Catalonia were all actively fighting Islamic strongholds in Majorca and Sardinia, freeing the coasts of Italy and Catalonia from Muslim raids. Much earlier, the Christian homelands of Syria, Lebanon, Palestine, Egypt, and so on had been conquered by Muslim armies. This long history of losing territories to a religious enemy created a powerful motive to respond to Byzantine Emperor Alexius I's call for holy war to defend Christendom, and to recapture the lost lands starting with Jerusalem.

The papacy of Pope Gregory VII had struggled with reservations about the doctrinal validity of a holy war and the shedding of blood for the Lord and had, with difficulty, resolved the question in favour of justified violence. More importantly to the Pope, the Christians who made pilgrimages to the Holy Land were being persecuted. Saint Augustine of Hippo, Gregory's intellectual model, had justified the use of force in the service of Christ in The City of God, and a Christian "just war" might enhance the wider standing of an aggressively ambitious leader of Europe, as Gregory saw himself. The northerners would be cemented to Rome, and their troublesome knights could see the only kind of action that suited them. Previous attempts by the church to stem such violence, such as the concept of the "Peace of God", were not as successful as hoped. To the south of Rome, Normans were showing how such energies might be unleashed against both Arabs (in Sicily) and Byzantines (on the mainland). A Latin hegemony in the Levant would provide leverage in resolving the Papacy's claims of supremacy over the Patriarch of Constantinople, which had resulted in the Great Schism of 1054, a rift that might yet be resolved through the force of Frankish arms.

In the Byzantine homelands, the Eastern Emperor's weakness was revealed by the disastrous defeat at the Battle of Manzikert in 1071, which reduced the Empire's Asian territory to a region in western Anatolia and around Constantinople. A sure sign of Byzantine desperation was the appeal of Alexius I Comnenus to his enemy, the Pope, for aid. But Gregory was occupied with the Investiture Controversy and could not call on the German emperor, so a crusade never took shape.

For Gregory's more moderate successor, Pope Urban II, a crusade would serve to reunite Christendom, bolster the Papacy, and perhaps bring the East under his control. The disaffected Germans and the Normans were not to be counted on, but the heart and backbone of a crusade could be found in Urban's own homeland among the northern French.

After the First Crusade

On a popular level, the first crusades unleashed a wave of impassioned, personally felt pious Christian fury that was expressed in the massacres of Jews that accompanied the movement of the Crusader mobs through Europe, as well as the violent treatment of "schismatic" Orthodox Christians of the east. During many of the attacks on Jews, local Bishops and Christians made attempts to protect Jews from the mobs that were passing through. Jews were often offered sanctuary in churches and other Christian buildings, but the mobs broke in and killed them anyway.

In the 13th century, Crusades never expressed such a popular fever, and after Acre fell for the last time in 1291 and the Occitan Cathars were exterminated during the Albigensian Crusade, the crusading ideal became devalued by Papal justifications of political and territorial aggressions within Catholic Europe.

The last crusading order of knights to hold territory were the Knights Hospitaller. After the final fall of Acre, they took control of the island of Rhodes, and in the sixteenth century, were driven to Malta, before being finally unseated by Napoleon Bonaparte in 1798.

List of crusades

A traditional numbering scheme for the Crusades totals nine during the 11th to 13th centuries, as well as other smaller sorties that were mostly contemporaneous and are unnumbered. There were frequent "minor" Crusades throughout this period, not only in Palestine but also in the Iberian Peninsula and central Europe, against Muslims and also Christian heretics and personal enemies of the Papacy or other powerful monarchs. Such "crusades" continued into the 16th century until the Renaissance and Reformation, when the political and religious climate of Europe was significantly different from that of the Middle Ages.

First Crusade 1095-1099

Main article: First Crusade

In March 1095 at the Council of Piacenza, ambassadors sent by Byzantine Emperor Alexius I called for help with defending his empire against the Seljuk Turks. Later that year, at the Council of Clermont, Pope Urban II called upon all Christians to join a war against the Turks, promising those who died in the endeavor would receive immediate remission of their sins<ref>Fulcher of Chartres, Medieval Sourcebook.</ref>. Crusader armies managed to defeat two substantial Turkish forces at Dorylaeum and at Antioch, finally marching to Jerusalem with only a fraction of their original forces. Atrocities, including widespread cannibalism, took place as in the Siege of Maarat in 1098. In 1099, during the Siege of Jerusalem, the Crusader army took Jerusalem by assault and massacred the population, as was standard at the time for a city whose residents had militarily resisted occupation.<ref>Islam and Europe Timeline (355-1291 A.D.)</ref> As a result of the First Crusade, several small Crusader states were created, notably the Kingdom of Jerusalem.

Crusade of 1101

Main article: Crusade of 1101

Following this crusade there was a second, less successful wave of crusaders. This is known as the Crusade of 1101 and may be considered an adjunct of the First Crusade.

Second Crusade 1147–1149

Main article: Second Crusade

After a period of relative peace in which Christians and Muslims co-existed in the Holy Land, Muslims conquered the town of Edessa. A new crusade was called for by various preachers, most notably by Bernard of Clairvaux. French and South German armies, under the Kings Louis VII and Conrad III respectively, marched to Jerusalem in 1147 but failed to win any major victories, launching a failed pre-emptive siege of Damascus, an independent city that would soon fall into the hands of Nur ad-Din, the main enemy of the Crusaders.<ref name="lewis">Modèle:Cite book</ref> On the other side of the Mediterranean, however, the Second Crusade met with great success as a group of Northern European Crusaders stopped in Portugal, allied with the Portuguese, and retook Lisbon from the Muslims in 1147. <ref name="lewis"/> In the Holy Land by 1150, both the kings of France and Germany had returned to their countries without any result. St. Bernard of Clairvaux, who in his preachings had encouraged the Second Crusade, was upset with the amount of misdirected violence and slaughter of the Jewish population of the Rhineland.<ref name=CathEnc>Crusades in The New Catholic Encyclopedia, New York: McGraw-Hill Book Company, 1966, Vol. IV, p. 508.[1]</ref> North Germans and Danes attacked the Wends during the 1147 Wendish Crusade, which was unsuccessful as well. Also, Pope Urban II was successful.

Third Crusade 1187–1192

Main article: Third Crusade

In 1187, Saladin, Sultan of Egypt, recaptured Jerusalem, following the Battle of Hattin. Pope Gregory VIII called for a crusade, which was led by several of Europe's most important leaders: Philip II of France, Richard I of England (aka Richard the Lionheart), and Frederick I, Holy Roman Emperor. Frederick drowned in Cilicia in 1190, leaving an unstable alliance between the English and the French. Before his arrival in the Holy Land Richard captured the island of Cyprus from the Byzantines in 1191.<ref name=lewis/> Cyprus would serve as a Crusader base for centuries to come, and would remain in Western European hands until the Ottoman Empire conquered the island from Venice in 1571.<ref name=lewis/> Philip left, in 1191, after the Crusaders had recaptured Acre from the Muslims. The Crusader army headed south along the coast of the Mediterranean Sea. They defeated the Muslims near Arsuf, recaptured the port city of Jaffa, and were in sight of Jerusalem.<ref name=lewis/> However, Richard did not believe he would be able to hold Jerusalem once it was captured, as the majority of Crusaders would then return to Europe, and the crusade ended without the taking of Jerusalem.<ref name=lewis/> Richard left the following year after negotiating a treaty with Saladin. The treaty allowed unarmed Christian pilgrims to make pilgrimages to the Holy Land (Jerusalem), while it remained under Muslim control.

On Richard's way home, his ship was wrecked and he ended up in Austria, where his enemy, Duke Leopold, captured him. The Duke delivered Richard to the Emperor Henry VI, who held the King for ransom. By 1197, Henry felt ready for a crusade, but he died in the same year of malaria. Richard I died during fighting in Europe and never returned to the Holy Land. The Third Crusade is sometimes referred to as the Kings' Crusade.

Fourth Crusade 1202–1204

Main article: Fourth Crusade

The Fourth Crusade was initiated in 1202 by Pope Innocent III, with the intention of invading the Holy Land through Egypt. Because the Crusaders lacked the funds to pay for the fleet and provisions that they had contracted from the Venetians, Doge Enrico Dandolo, enlisted the crusaders to restore the Christian city of Zara (Zadar) to obedience. Because they subsequently lacked provisions and time on their vessel lease the leaders decided to go to Constantinople, where they attempted to place a Byzantine exile on the throne. After a series of misunderstandings and outbreaks of violence, the crusaders sacked the city in 1204. This is often seen as the final breaking point of the Great Schism between the Eastern Orthodox Church and (Western) Roman Catholic Church.

Albigensian Crusade

Main article: Albigensian Crusade

The Albigensian Crusade was launched in 1209 to eliminate the heretical Cathars of Occitania (the south of modern-day France). It was a decades-long struggle that had as much to do with the concerns of northern France to extend its control southwards than it did with heresy. In the end, both the Cathars and the independence of southern France were exterminated.

Children's Crusade

Main article: Children's Crusade

The Children's Crusade is a series of possibly fictitious or misinterpreted events of 1212. The story is that an outburst of the old popular enthusiasm led a gathering of children in France and Germany, which Pope Innocent III interpreted as a reproof from heaven to their unworthy elders. The leader of the French army, Stephen, led 30,000 children. The leader of the German army, Nicholas, led 7,000 children. None of the children actually reached the Holy Land; they were either promised free transport but sold into slavery in Egypt or North Africa, died in shipwrecks crossing the Mediterranean Sea, returned home, settled along the route to Jerusalem, or died of hunger during the journey.

Fifth Crusade 1217–1221

Main article: Fifth Crusade

By processions, prayers, and preaching, the Church attempted to set another crusade afoot, and the Fourth Council of the Lateran (1215) formulated a plan for the recovery of the Holy Land. In the first phase, a crusading force from Hungary and Austria joined the forces of the king of Jerusalem and the prince of Antioch to take back Jerusalem. In the second phase, crusader forces achieved a remarkable feat in the capture of Damietta in Egypt in 1219, but under the urgent insistence of the papal legate, Pelagius, they then launched a foolhardy attack on Cairo in July of 1221. The crusaders were turned back after their dwindling supplies led to a forced retreat. A nighttime attack by the ruler of Egypt, the powerful Sultan Al-Kamil, resulted in a great number of crusader losses and eventually in the surrender of the army. Al-Kamil agreed to an eight-year peace agreement with Europe.

Sixth Crusade 1228–1229

Main article: Sixth Crusade

Emperor Frederick II had repeatedly vowed a crusade but failed to live up to his words, for which he was excommunicated by Pope Gregory IX in 1228. He nonetheless set sail from Brindisi, landed in Palestine, and through diplomacy he achieved unexpected success: Jerusalem, Nazareth, and Bethlehem were delivered to the crusaders for a period of ten years.

Seventh Crusade 1248–1254

Main article: Seventh Crusade

The papal interests represented by the Templars brought on a conflict with Egypt in 1243, and in the following year a Khwarezmian force summoned by the latter stormed Jerusalem. The crusaders were drawn into battle at La Forbie in Gaza. The crusader army and its Bedouin mercenaries were outnumbered by Baibars' force of Khwarezmian tribesmen and were completely defeated within forty-eight hours. This battle is considered by many historians to have been the death knell to the Kingdom of Outremer. Although this provoked no widespread outrage in Europe as the fall of Jerusalem in 1187 had done, Louis IX of France organized a crusade against Egypt from 1248 to 1254, leaving from the newly constructed port of Aigues-Mortes in southern France. It was a failure, and Louis spent much of the crusade living at the court of the crusader kingdom in Acre. In the midst of this crusade was the first Shepherds' Crusade in 1251.

Eighth Crusade 1270

Main article: Eighth Crusade

The eighth Crusade was organized by Louis IX in 1270, again sailing from Aigues-Mortes, initially to come to the aid of the remnants of the crusader states in Syria. However, the crusade was diverted to Tunis, where Louis spent only two months before dying. For his efforts, Louis was later canonised (the city of St. Louis, Missouri, USA is named for him). The Eighth Crusade is sometimes counted as the Seventh, if the Fifth and Sixth Crusades are counted as a single crusade. The Ninth Crusade is sometimes also counted as part of the Eighth.

Ninth Crusade 1271–1272

Main article: Ninth Crusade

The future Edward I of England undertook another expedition in 1271, after having accompanied Louis on the Eighth Crusade. He accomplished very little in Syria and retired the following year after a truce.

In their later years, faced with the threat of the Egyptian Mamluks, the Crusaders' hopes rested with a Franco-Mongol alliance. The Mongols were thought to be sympathetic to Christianity, and the Frankish princes were most effective in gathering their help, engineering their invasions of the Middle East on several occasions.^{[citation needed]} Although the Mongols successfully attacked as far south as Damascus on these campaigns, the ability to effectively coordinate with Crusades from the west was repeatedly frustrated most notably at the Battle of Ain Jalut in 1260. The Mamluks eventually made good their pledge to cleanse the entire Middle East of the infidel Franks. With the fall of Antioch (126Image:Cool.gif, Tripoli (1289), and Acre (1291), those Christians unable to leave the cities were massacred or enslaved and the last traces of Christian rule on the Syrian mainland disappeared.<ref>Hetoum II (1289‑1297)</ref><ref>Third Crusade: Siege of Acre</ref>

The very last Frankish foothold was the island of Ruad, three kilometers from the Syrian shore, which was occupied for several years by the Knights Templar but was ultimately lost to the Mamluks in the Siege of Ruad on September 26th, 1302.

Northern Crusades (Baltic and Germany)

Main article: Northern Crusades

The Crusades in the Baltic Sea area and in Central Europe were efforts by (mostly German) Christians to subjugate and convert the peoples of these areas to Christianity. These Crusades ranged from the 12th century, contemporaneous with the Second Crusade, to the 16th century.

Contemporaneous with the Second Crusade, Saxons and Danes fought against Polabian Slavs in the 1147 Wendish Crusade. In the 13th century, the Teutonic Knights led Germans, Poles, and Pomeranians against the Old Prussians during the Prussian Crusade.

Between 1232 and 1234, there was a crusade against the Stedingers. This crusade was special, because the Stedingers were not heathens or heretics, but fellow Roman Catholics. They were free Frisian farmers who resented attempts of the count of Oldenburg and the archbishop Bremen-Hamburg to make an end to their freedoms. The archbishop excommunicated them, and Pope Gregory IX declared a crusade in 1232. The Stedingers were defeated in 1234.

Other crusades

Crusade against the Tatars

In 1259 Mongols led by Burundai and Nogai Khan ravaged the principality of Halych-Volynia, Lithuania and Poland. After that Pope Alexander IV tried without success to create a crusade against the Blue Horde.

In the 14th century, Khan Tokhtamysh combined the Blue and White Hordes forming the Golden Horde. It seemed that the power of the Golden Horde had begun to rise, but in 1389, Tokhtamysh made the disastrous decision of waging war on his former master, the great Tamerlane. Tamerlane's hordes rampaged through southern Russia, crippling the Golden Horde's economy and practically wiping out its defenses in those lands.

After losing the war, Tokhtamysh was then dethroned by the party of Khan Temur Kutlugh and Emir Edigu, supported by Tamerlane. When Tokhtamysh asked Vytautas the Great for assistance in retaking the Horde, the latter readily gathered a huge army which included Lithuanians, Ruthenians, Russians, Mongols, Moldavians, Poles, Romanians and Teutonic Knights.

In 1398, the huge army moved from Moldavia and conquered the southern steppe all the way to the Dnieper River and northern Crimea. Inspired by their great successes, Vytautas declared a 'Crusade against the Tatars' with Papal backing. Thus, in 1399, the army of Vytautas once again moved on the Horde. His army met the Horde's at the Vorskla River, slightly inside Lithuanian territory.

Although the Lithuanian army was well equipped with cannon, it could not resist a rear attack from Edigu's reserve units. Vytautas hardly escaped alive. Many princes of his kin—possibly as many as 20—were killed (for example, Stefan Musat, Prince of Moldavia and two of his brothers, while a fourth was badly injured^{[citation needed]}), and the victorious Tatars besieged Kiev. "And the Christian blood flowed like water, up to the Kievan walls," as one chronicler put it. Meanwhile, Temur Kutlugh died from the wounds received in the battle, and Tokhtamysh was killed by one of his own men.

Crusades in the Balkans

To counter the expanding Ottoman Empire, several crusades were launched in the 15th century. The most notable are:

• the Crusade of Nicopolis (1396) organized by Sigismund of Luxemburg king of Hungary culminated in the Battle of Nicopolis. It is often called the last of the crusades.
• the Crusade of Varna (1444) led by the Polish-Hungarian king Władysław Warneńczyk ended in the Battle of Varna
• and the Crusade of 1456 organized to lift the Siege of Belgrade led by John Hunyadi and Giovanni da Capistrano

Aragonese Crusade

The Aragonese Crusade, or Crusade of Aragón, was declared by Pope Martin IV against the King of Aragón, Peter III the Great, in 1284 and 1285.

Alexandrian Crusade

The Alexandrian Crusade of October 1365 was a minor seaborne crusade against Muslim Alexandria led by Peter I of Cyprus. His motivation was at least as commercial as religious. It had limited success.

Hussite Crusade

The Hussite Crusade(s), also known as the "Hussite Wars," or the "Bohemian Wars," involved the military actions against and amongst the followers of Jan Hus in Bohemia in the period 1420 to circa 1434. The Hussite Wars were arguably the first European war in which hand-held gunpowder weapons such as muskets made a decisive contribution. The Taborite faction of the Hussite warriors were basically infantry, and their many defeats of larger armies with heavily armoured knights helped affect the infantry revolution. In the end, it was an inconclusive war.

Swedish Crusades

The Swedish conquest of Finland in the Middle Ages has traditionally been divided into three "crusades": the First Swedish Crusade around 1155 AD, the Second Swedish Crusade about 1249 AD and the Third Swedish Crusade in 1293 AD.

The First Swedish Crusade is purely legendary, and according to most historians today, never took place as described in the legend and did not result in any ties between Finland and Sweden. For the most part, it was made up in the late 13th century to date the Swedish rule in Finland further back in time. No historical record has also survived describing the second one, but it probably did take place and ended up in the concrete conquest of southwestern Finland. The third one was against Novgorod, and is properly documented by both parties of the conflict.^{[citation needed]}

According to archaeological finds, Finland was largely Christian already before the said crusades. Thus the "crusades" can rather be seen as ordinary expeditions of conquest whose main target was territorial gain. The expeditions were dubbed as actual crusades only in the 19th century by the national-romanticist Swedish and Finnish historians.^{[citation needed]}

Dissent Against the Concept of Crusades by Christians

Modèle:Christianity

Many Christians (by faith, not necessarily by sociopolitical status) throughout history have distanced themselves from the concept of armed crusades in the name of religion. In support of this view, they argue that the God of the Bible has not prescribed Christians to force their beliefs nor their way of life on others, but rather, to show the love of Jesus to all men in proportion to the love and forgiveness they have been shown by God. Instead of establishing Christendom, these followers of Jesus believe their role is to be salt (flavour) and light (bearers of Good News) to the Earth.<ref>Luke 7: 47</ref><ref>Matthew 5:13-16</ref> The implication is that events such as the Crusades have had a far greater inhibitory than proliferative effect on the Good News.

Historical perspective

Western and Eastern historiography present variously different views on the crusades, in large part because "crusade" invokes dramatically opposed sets of associations—"crusade" as a valiant struggle for a supreme cause, and "crusade" as a byword for barbarism and aggression. This contrasting view is not recent since Christians have in the past struggled with the tension of military activity and teachings of Christ to "love one's enemies" and to "turn the other cheek". For these reasons, the crusades have been controversial even among contemporaries.

Western sources speak of both heroism, faith and honour (emphasized in chivalric romance), but also of acts of brutality. Orthodox Christian and Islamic chroniclers tell stories of barbarian savagery and brutality, although it was not until 1899 that the first Islamic history of the Crusades was written. Prior to the growth of Arab nationalism in the 20th century, the Crusades were virtually unknown in the Islamic world.<ref>Maalouf, Amin. Crusades Through Arab Eyes.</ref>

Western and other interpretations

Countries of Central Europe, despite the fact that they belonged to Western Christianity, were the most skeptical about the idea of Crusades^{[citation needed]}. Many cities in Hungary were sacked by passing bands of Crusaders; Polish Prince Leszek I the White refused to join a Crusade, (allegedly because of the lack of mead in Palestine).

Likewise, some modern historians in the West express moral outrage -— for example Steven Runciman, the leading western historian of the crusades for much of the 20th century, ended his history with a resounding condemnation:

"High ideals were besmirched by cruelty and greed.. the Holy War was nothing more than a long act of intolerance in the name of God".

Islamic Perspective

The crusades had a transient, although unforgettable impact on the Islamic world. The historiography on the crusades in the Middle East, however, is less developed in comparison to the West. The most significant Muslim sources for the time period are chronicles by Ibn al-Athir and Ibn al-Qalanasi, which recount the wars with the Crusaders. However, the Arabic phrase for crusade, 'al-hurub a-salibiyya' (wars of the cross) is a modern creation. The chroniclers referred to the conflicts simply as wars with the enemy, i.e. the Franks ('al-ifranj'). The best academic source on Islamic perspectives is Carole Hilllenbrand's 'The Crusades: Islamic Perspectives'.^{[citation needed]}

Eastern Orthodoxy

Like Muslims, Eastern Orthodox Christians also see the Crusades as attacks by "the barbarian West", but centered on the sack of Constantinople in 1204. Many relics and artifacts taken from Constantinople are still in the West, in the Vatican and elsewhere. Disagreement currently exists between modern Turks and Greeks over the claimant rights to the Greek Horses on the façade of St. Mark's in Venice. The Greeks argue that the frieze is inherently part of Greek culture and identity, similar to the "Elgin" Marbles; the Turks counter that the frieze originated from what is now modern-day Istanbul. A picture of Turkish popular history of the Crusades can be assembled by compiling text of official Turkish brochures on Crusader fortifications in the Aegean coast and coastal islands.

Popular reputation in Western Europe

In Western Europe, the Crusades have traditionally been regarded by laypeople as heroic adventures, though the mass enthusiasm of common people was largely expended in the First Crusade, from which so few of their class returned. Today, the "Saracen" adversary is crystallized in the lone figure of Saladin; his adversary Richard the Lionheart is, in the English-speaking world, the archetypical crusader king, while Frederick Barbarossa and Louis IX fill the same symbolic niche in German and French culture. Even in contemporary areas, the crusades and their leaders were romanticized in popular literature; the Chanson d'Antioche was a chanson de geste dealing with the First Crusade, and the Song of Roland, dealing with the era of the similarly romanticized Charlemagne, was directly influenced by the experience of the crusades, going so far as to replace Charlemagne's historic Basque opponents with Muslims. A popular theme for troubadours was the knight winning the love of his lady by going on crusade in the east.

In the 14th century, Godfrey of Bouillon was united with the Trojan War and the adventures of Alexander the Great against a backdrop for military and courtly heroics of the Nine Worthies who stood as popular secular culture heroes into the 16th century, when more critical literary tastes ran instead to Torquato Tasso and Rinaldo and Armida, Roger and Angelica. Later, the rise of a more authentic sense of history among literate people brought the Crusades into a new focus for the Romantic generation in the romances of Sir Walter Scott in the early 19th century. Crusading imagery could be found even in the Crimean War, in which the United Kingdom and France were allied with the Muslim Ottoman Empire, and in World War I, especially Allenby's capture of Jerusalem in 1917.

In Spain, the popular reputation of the Crusades is outshone by the particularly Spanish history of the Reconquista. El Cid is the central figure.

Role of women

While traditional historiography conceptualizes the crusades as a masculine movement symbolic of honour and male courage, women were also involved.

Women at home were intricately connected whether aware of it or not in the recruitment of crusading men. Their encouragement and familial ties would present men friendly connections which made the prospect of taking the cross more appealing for those risking their lives. Arguably the most significant role that women played in the West during the crusades was their preservation of the home. The best known example is of Adela of Blois, wife of Stephen of Blois whose correspondence with her husband while he was on Crusade and she was at home managing his fief has survived in part. It appears she was rather more keen on his crusading than he was. Men could journey to The Holy Land without having to worry about their home because their wives were in charge of their estates and families. <ref> Jonathan Riley-Smith. The First Crusaders 1096–1131, New York, NY: Cambridge University Press 1997, 99. </ref>

Even though most women showed their support for the crusades at home, some women took the cross themselves to go on the crusade. Aristocratic women who joined the movement often found that they had new positions of authority they did not have in the West. Eleanor of Aquitaine, the wealthy queen of France and the wife of king Louis VII, took the cross from St. Bernard of Clairvaux on Easter Sunday 1145 to join her husband.<ref> Roy Douglas Davis Owen. Eleanor of Aquitaine : queen and legend, Oxford, UK; Cambridge, Mass: Blackwell Publishing 1993, 22.</ref> Another woman who had ultimate political power in the East was Melisende of Jerusalem, who under law gained hereditary rights to the crown upon her husband’s death. Like Eleanor, Melisende never led troops into battle, but she did participate in acts of political diplomacy. Less successful was her granddaughter Sibylla of Jerusalem, whose choice of husband had been a crucial political issue since her childhood. Her second marriage to Guy of Lusignan made him the king-consort on the death of Baldwin IV, with disastrous results. While most women were there to help and care for the crusading men by bringing them water or raising their spirits by offering emotional support, there were women who had specific tasks which defined their feminine characteristics like the washerwoman. <ref>Susan B. Edington and Sarah Lambert ed. Gendering the Crusades, New York: Columbia University Press 2002, 98.</ref>

The permanent residents of the Crusader kingdoms, if born in Europe, had usually come unmarried. Very many married women from Apulia in Southern Italy, where living conditions were often harsh, encouraged young women to take ship for Palestine in the knowledge that many men there were looking for wives.

The most controversial role that women had in the crusades was of course the role which threatened their femininity, actual militancy. When analyzing the primary documentation of female militancy, one must be cautious. The accounts of women fighting come mostly from Muslim historians whose aim was to portray Christian women as barbaric and ungodly because of their acts of killing. The contrasting view from Christian accounts portray women fighting only in emergency situations for the preservation of the camps and their own lives. In these cases women are seen as more feminine while behaving like ‘proper women’. <ref>Helen Nicholson. “Women on the Third Crusade. Journal of Medieval History (23) no.4 (1997) pp. 337.”</ref> Virtually all crusade writings came from men, and women would have been interpreted subjectively no matter what roles they played.

Legacy

Europe

The crusades have been remembered relatively favourably in western Europe (countries which were, at the time of the Crusades, Roman Catholic countries). Nonetheless, there have certainly been many vocal critics of the Crusades in Western Europe since the Renaissance.

Politics and culture

The Crusades had an enormous influence on the European Middle Ages. At times, much of the continent was united under a powerful Papacy, but by the 14th century, the development of centralized bureaucracies (the foundation of the modern nation-state) was well on its way in France, England, Burgundy, Portugal, Castile, and Aragon partly because of the dominance of the church at the beginning of the crusading era.

Although Europe had been exposed to Islamic culture for centuries through contacts in Iberian Peninsula and Sicily, much knowledge in areas such as science, medicine, and architecture was transferred from the Islamic to the western world during the crusade era.

The military experiences of the crusades also had their effects in Europe; for example, European castles became massive stone structures as they were in the east, rather than smaller wooden buildings as they had typically been in the past.

In addition, the Crusades are seen as having opened up European culture to the world, especially Asia:

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Along with trade, new scientific discoveries and inventions made their way east or west. Arab advances (including the development of algebra, optics, and refinement of engineering) made their way west and sped the course of advancement in European universities that led to the Renaissance in later centuries

The invasions of German crusaders prevented formation of the large Lithuanian state incorporating all Baltic nations and tribes. Lithuania was destined to become a small country and forced to expand to the East looking for resources for wars with crusaders. <ref>Modèle:Lt icon Tomas Baranauskas. Prūsų sukilimas—prarasta galimybė sukurti kitokią Lietuvą (Prussian rebellion—the lost chance of creating different Lithuania). 20 September, 2006</ref>

Trade

The need to raise, transport and supply large armies led to a flourishing of trade throughout Europe. Roads largely unused since the days of Rome saw significant increases in traffic as local merchants began to expand their horizons. This was not only because the Crusades prepared Europe for travel, but also because many wanted to travel after being reacquainted with the products of the Middle East. This also aided in the beginning of the Renaissance in Italy, as various Italian city-states from the very beginning had important and profitable trading colonies in the crusader states, both in the Holy Land and later in captured Byzantine territory.

Increased trade brought many things to Europeans that were once unknown or extremely rare and costly. These goods included a variety of spices, ivory, jade, diamonds, improved glass-manufacturing techniques, early forms of gun powder, oranges, apples, and other Asian crops, and many other products.

The achievement of preserving Christian Europe must not, however, ignore the eventual fall of the Christian Byzantine Empire, which was mostly caused by Fourth Crusade's extreme aggression against Eastern Orthodox Christianity, largely at the instigation of the infamous Enrico Dandolo, the Doge of Venice and financial backer of the Fourth Crusade. The Byzantine lands had been a stable Christian state since the 4th century, though had been in a crisis immediately before the Fourth Crusade of 1202-1204.<ref name=lewis/> After the Crusaders took Constantinople in 1204, the Byzantines never again had as large or strong a state and finally fell in 1453.

Taking into account the fall of the Byzantines, the Crusades could be portrayed as the defence of Roman Catholicism against the violent expansion of Islam, rather than the defence of Christianity as a whole against Islamic expansion. On the other hand, the Fourth Crusade could be presented as an anomaly. It is also possible to find a compromise between these two points of view, specifically that the Crusades were Roman Catholic campaigns which primarily sought to fight Islam to preserve Catholicism, and secondarily sought to thereby protect the rest of Christianity; in this context, the Fourth Crusade's crusaders could have felt compelled to abandon the secondary aim in order to retain Dandolo's logistical support in achieving the primary aim. Even so, the Fourth Crusade was condemned by the Pope of the time (Pope Innocent III) and is now generally remembered throughout Europe as a disgraceful failure.

From a larger perspective, and certainly from that of noted naval/maritime historian Archibald Lewis, the Crusades must be viewed as part of a massive macrohistorical event during which Western Europe, primarily by its ability in naval warfare, amphibious siege, and maritime trade, was able to advance in all spheres of civilization.<ref name=lewis/> Recovering from the Dark Ages of AD 700-1000, throughout the 11th century Western Europe began to push the boudaries of its civilization.<ref name=lewis/> Prior to the First Crusade the Italian city-state of Venice, along with the Byzantine Empire, had cleared the Adriatic Sea of Islamic pirates, and loosened the Islamic hold on the Mediterranean Sea (Byzantine-Muslim War of 1030-1035).<ref name=lewis/> The Normans, with the assistance of the Italian city-states of Genoa and Pisa, had retaken Sicily from the Muslims from 1061-1091.<ref name=lewis/> These conflicts prior to the First Crusade had both retaken Western European territory and weakened the Islamic hold on the Mediterranean, allowing for the rise of Western European Mediterranean trading and naval powers such as the Sicilian Normans and the Italian city-states of Venice, Genoa, and Pisa.<ref name=lewis/>

During the Middle Ages, the key trading region of the Earth was the Black Sea-Mediterranean Sea-Red Sea.<ref name=lewis/> It was the aforementioned pre-First Crusade actions, along with the Crusades themselves, which allowed Western Europe to control the trade of the Mediterranean Sea and Black Sea, a control which began in the 1000s and would only be threatened by the Turkish Ottoman Empire beginning in the mid-to-late 1400s.<ref name=lewis/> This Western European control of vital sea lanes allowed the economy of Western Europe to advance to previously unknown degrees, most obviously as regards the Maritime Republics of Venice, Genoa, and Pisa.<ref name=lewis/> Indeed, it is no coincidence that the Renaissance began in Italy, as the Maritime Republics, through their control of the Eastern Mediterranean and Black Seas, were able to return to Italy the ancient knowledge of the Greeks and Romans, as well as the products of distant East Asia.<ref name=lewis/>

Combined with the Mongol Empire, Western Europe traded extensively with East Asia, the security of the Mongol Empire allowing the products of Asia to be brought to such Western European controlled ports as Acre, Antioch, Kaffa (on the Black Sea) and even, for a time, Constantinople itself.<ref name=lewis/> The Fifth Crusade of 1217-1221 and the Seventh Crusade of 1248-1254 were largely attempts to secure Western European control of the Red Sea trade region, as both Crusades were directed against Egypt, the power base of the Ayyubid, and then Mameluke, Sultanates.<ref name=lewis/> It was only in the 1300s, as the stability of trade with Asia collapsed with the Mongol Empire, the Mamelukes destroyed the Middle Eastern Crusader States, and the rising Ottoman Empire impeded further Western European trade with Asia, that Western Europeans sought alternate trade routes to Asia, ultimately leading to Columbus's voyage of 1492.<ref name=lewis/>

Islamic world

The crusades had profound but localized effects upon the Islamic world, where the equivalents of "Franks" and "Crusaders" remained expressions of disdain. The Muslims tended to use the word "Frank" to describe all Western Europeans, regardless of nationality.<ref>Atwood, p. 583</ref>

Muslims traditionally celebrate Saladin as a hero against the Crusaders. In the 21st century, some in the Arab world, such as the Arab independence movement and Pan-Islamism movement, continue to call Western involvement in the Middle East a "crusade". The Crusades were regarded by the Islamic world as cruel and savage onslaughts by European Christians.

The most devastating long term consequence of the crusades, according to historian Peter Mansfield, was the creation of an Islamic mentality that sought a retreat into isolation. He says "Assaulted from all quarters, the Muslim world turned in on itself. It became oversensitive [and] defensive… attitudes that grew steadily worse as world-wide evolution, a process from which the Muslim world felt excluded, continued." <ref name="Peter Mansfield">A History of the Middle East, Second Edition, London: Penguin Books, 2003, p 21.</ref>.

Jewish community

Main article: History of the Jews and the Crusades

Though the Muslims in power at the time tried to protect the Jews in The Holy Land, the Crusaders' atrocities against them in the German and Hungarian towns, later also in those of France, England, and in the massacres of Jews in Palestine and Syria have become a significant part of the history of anti-Semitism, although no Crusade was ever declared against Jews. These attacks left behind for centuries strong feelings of ill will on both sides. The social position of the Jews in western Europe was distinctly worsened, and legal restrictions increased during and after the Crusades. They prepared the way for the anti-Jewish legislation of Pope Innocent III and formed the turning-point in medieval anti-Semitism. It must also be noted that Pope Innocent III reiterated papal injunctions against forcible conversions of Jews, and added: "No Christian shall do the Jews any personal injury...or deprive them of their possessions...or disturb them during the celebration of their festivals...or extort money from them by threatening to exhume their dead." <ref name="Paul Halsall">Innocent III: Letter on the Jews 1199, Internet Medieval Source Book, Fordham University, 1996, Retrieved on 2006-11-27.</ref>.

The crusading period brought with it many narratives from Jewish sources. Among the better-known Jewish narratives are the chronicles of Solomon Bar Simson and Rabbi Eliezer bar Nathan, "The Narrative of the Old Persecutions," by Mainz Anonymous, and "Sefer Zekhirah," and "The Book of Remembrance," by Rabbi Ephraim of Bonn.

Caucasus

In the Caucasus Mountains of Georgia, in the remote highland region of Khevsureti, a tribe called the Khevsurs are thought to possibly be direct descendants of a party of crusaders who got separated from a larger army and have remained in isolation with some of the crusader culture intact. Into the 20th century, relics of armor, weaponry and chain mail were still being used and passed down in such communities. Russian serviceman and ethnographer Arnold Zisserman who spent 25 years (1842–67) in the Caucasus, believed the exotic group of Georgian highlanders were descendants of the last Crusaders based on their customs, language, art and other evidence.<ref>Images from the Georgia–Chechnya Border, 1970–1980, Phoebe A. Hearst Museum of Anthropology.</ref> American traveler Richard Halliburton saw and recorded the customs of the tribe in 1935<ref>Sword and Buckler Fighting among the Lost Crusaders. Excerpts of Halliburton's observations</ref>.

World War I and The Ottoman Empire

Despite the failure of the Ninth Crusade to leave a permanent Western civilization of states controlling the region, over 600 years later, the Ottoman Empire entered World War One, and was subsequently defeated by the allied forces, which lead to the breakup of the Ottoman Empire.

With the destruction of the Ottoman Empire, Lebanon and Syria ended up under the control of France. The French also occupied Morocco, Algeria, and Tunisia, at various times during the early part of the 20th century. Italy took control of the areas that made up Libya after the 1911-1912 Italo-Turkish war. The British took control of the areas that became Istanbul, Iraq, Palestine, and Trans-Jordan.

Etymology and use of the term "crusade"

For other uses of the term "crusade", see Crusade (disambiguation).

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The crusades were never referred to as such by their participants. The original crusaders were known by various terms, including fideles Sancti Petri (the faithful of Saint Peter) or milites Christi (knights of Christ). They saw themselves as undertaking an iter, a journey, or a peregrinatio, a pilgrimage, though pilgrims were usually forbidden from carrying arms. Like pilgrims, each crusader swore a vow (a votus), to be fulfilled on successfully reaching Jerusalem, and they were granted a cloth cross (crux) to be sewn into their clothes. This "taking of the cross", the crux, eventually became associated with the entire journey; the word "crusade" (coming into English from the French croisade, the Italian crociata, the Portuguese cruzada, or the German Kreuzzug) developed from this.

Since the 17th century, the term "crusade" has carried a connotation in the West of being a righteous campaign, usually to "root out evil", or to fight for a just cause. In a non-historical common or theological use, "crusade" has come to have a much broader emphatic or religious meaning—substantially removed from "armed struggle."

In a broader sense, "crusade" can be used, always in a rhetorical and metaphorical sense, to identify as righteous any war that is given a religious or moral justification.

Ardent activists may also refer to their causes as "crusades," as in the "Crusade against Adult Illiteracy," or a "Crusade against Littering." In recent years, however, the use of "crusade" as a positive term has become less frequent in order to avoid giving offense to Muslims or others offended by the term.^{[citation needed]} The term may also sarcastically or pejoratively characterize the zealotry of agenda promoters, for example with the moniker "Public Crusader" or the campaigns "Crusade against abortion," and the "Crusade for prayer in public schools."

In line with this usage George W. Bush in 2002 described his anti-terrorism campaign as a "crusade" but was compelled to repudiate the term when it was pointed out that the word had a very different, and offensive, meaning to Muslims and Jews.

See also

• History of the Jews and the Crusades
• Bull of the Crusade
• Crusade art
• Crusade cycle
• Crusader states
• Hashshashin
• Crusaders, list of principal
• List of Crusader castles
• Military orders
• Religious war
• Hussites
• Jihad
• Shepherds' Crusade
• Byzantine-Arab Wars
• Islamic conquest of southern Italy
• Tenth Crusade
• Kingdom of Heaven (film)
• Medieval demography
• Islamic Golden Age
• List of wars in the Muslim world
• Muslim conquests
• Mongol invasions
• Ottoman wars in Europe
• Reconquista
• Frisian participation in the Crusades
• Franco-Mongol alliance
• [[Siege of Antioch (126Image:Cool.gif|Siege of Antioch]]

Knightly Orders

• Knights of Malta
• Knights Templar
• Teutonic Knights

Famous Opponents

• Saladin
• Baibars
• Alexander Nevsky

Notes

References

• Atwood, Christopher P. (2004). The Encyclopedia of Mongolia and the Mongol Empire. Facts on File, Inc. ISBN 0-8160-4671-9.

External links

• E.L. Skip Knox, The Crusades, a virtual college course through Boise State University.
• Paul Crawford, Crusades: A Guide to Online Resources, 1999.
• Thomas F. Madden, The Real History of the Crusades, an essay by a Crusades historian
• The Society for the Study of the Crusades and the Latin East—an international organization of professional Crusade scholars
• De Re Militari: The Society for Medieval Military History—contains articles and primary sources related to the Crusades
• Resources > Medieval Jewish History > The Crusades The Jewish History Resource Center - Project of the Dinur Center for Research in Jewish History, The Hebrew University of Jerusalem
• The Crusades Encyclopedia - articles, primary and secondary sources, and bibliographies
• An Islamic View of the Battlefieldan article that provides indepth analysis of the theological basis of human wars

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