A Review of the Crusades

Chapter One

“The Pilgrimage of Etheria”

Palestine was the place where much of the events recorded within the Bible took place. This then qualified it to being a Holy Land that every European believer was eager of getting an opportunity to visit. A majority of Christian westerners made trips referred to as pilgrimages, visiting holy places which were deemed sacred (Allen & Amt, 2014). One such trip was made by Etheria a Christian abbess who spent a number of years away from her home in Spain visiting the holy places within the Middle East. It is evident from historical readings that the pilgrimage remained a cultural practice for medieval Christians within the crusade periods and afterwards. Etheria was very fascinated by her journey that she resolved to write a letter describing her journey along with the events that took place within the pilgrimage period to her nuns.

Once every Christian arrived within the holy places they had to perform a number holy practices, for instance, after Etheria arrived in Edessa was involved in customary prayers. The early churches were respectable places and Christians decorated them with every available resource: Etheria at Edessa stayed in a very beautiful church that she stated was worth being called the church of God. There were also numerous memorials clearly the early Middle East Christians valued their past (Allen & Amt, 2014).  The city’s holy bishop awarded the Etheria a tour of the palace where she saw a monument of King Abgar who deemed himself the son of God. Etheria was astonished by the absence of visible water sources as she was used to back in Spain. Etheria toured a majority of the Palestine with much eagerness to a get a glimpse of all the historical sacred areas. From Edessa she arrived at Antioch to the Cilicia province within which Tarsus city was located. Etheria’s plan was to visit the popular Hisauria and as a norm bishops or holy individuals welcomed pilgrimage persons. The journeys of a visiting foreign Christian were not satisfactory without visiting a church thus Etheria felt the need to spend time in St. Thecla church. All through her Journey Etheria presents to the nuns the prevalence of churches and the prayerful nature of the East Christians (Allen & Amt, 2014).

It was clear to Etheria that the Hisauria people were used to robbing the church prompting its fencing.  This is the first group of non-christians who existed within the East that Etheria came across. The pilgrimages and arrival at holy places were a great achievement such that an individual felt that they were in direct touch with God. Palestine memorial practices were aimed at constantly giving thanks to God. Etheria gave endless gratitude through prayers to the almighty for fulfilling a dream that every European Christian dreamt of undertaking (Allen & Amt, 2014).  Afterwards Etheria had to visit Jerusalem and specifically the church of Golgotha along with the Anastasia church where Jesus rose. The middle east Christians were very prayerful and spent most of their days in church this amazed Etheria. For instance, during the dedication in Jerusalem Christians came from very many places such as Syria, Mesopotamia and Egypt. She additionally observed that the adornment of the two holy churches was performed at the same time as Easter and Epiphany attracting many monks from many places in the world. Certainly, this was a great experience that Etheria experienced during her pilgrimage and her letter was aimed at prompting the nuns to visit and show how Spaniards require taking Christianity and prayers seriously (Allen & Amt, 2014).  

Chapter Two

“Anselm of Ribemont on events at Antioch”

The city of Antioch was besieged by Corbara, kings of Damascus and Jerusalem and the Muslims. This prompted the Antioch residents remain within the confines of the city forcing them to consume condemned meat, that of horses and asses. The attackers attempted to attack the fortress without lack (Allen & Amt, 2014). The Christian cities were among the mostly protected cities with high walls, such walls prevented aggressors to penetrate Antioch. Nevertheless they managed to kill a number of individuals on the side of the city. Corbara and his attackers seemed to overpowering the Antioch residents since they managed to penetrate into the city walls laying siege within the city. The Antioch residents prayed to God to award them courage, this was an early Christians’ practice whenever they were involved in battles.

Prayer was an essential component that awarded warriors protection and courage. Consequently after strong prayers Antioch warriors were able to drive all the attackers outside the city walls. The attackers were very determined to conquer the city of Antioch such that they set camp again seizing the city gates with an aim of starving the residents and force their surrender. The Antioch residents were prayer warriors who prayed and believed in God so much that war was also fought by use of religious incorporated practices. As a result God revealed the lance that was used to pierce the body of Christ and which was buried beneath the St. Peter’s Church: this regenerated the spirits of Antioch residents. The Antioch warriors sent word to Corbara warning him to leave the city gates since Antioch land belonged and was inherited from St. Peters the holy servant of God. However the stubborn Corbara denounced the existence of Christ and proclaimed that though the Persian law he would conquer Antioch.  The power of Lord God Almighty proved that the only Supreme Being in existence is him and anyone who proclaims the presence of any other god is destined for destruction. The Antioch warriors came out of the gates led by the lance and the cross: they fought with utmost confidence and came out as victors killing all the attackers including the defiant Corbara. The lance was the tool through which Antioch was liberated with and symbolically the way for the present day Christian’s salvation.

“Letter of Pope Paschal on the capture of Jerusalem”

Paschal II was a firm believer of crusading which led to the capture of Jerusalem. Pope Paschal II had succeeded pope Urban II and his reign was firmly geared towards crusading and extending the operations of the church (Allen & Amt, 2014).   His believe towards crusading is lucidly seen within the letter he sent to the French clergy. Paschal II aim was to regain the church’s original roots which were once firm. In addition he required to preach the unity of church to people of Canaan by extending the message of Lord God which necessitated the spread of Christianity.   

The Pope acknowledged that poverty could hinder the way to seeking the gospel spread. He believed that the way forward towards uniting the church is forgiveness of sins and remission. Paschal II disliked the weak and fearful in defending their Christianity and places of worship. For example he insisted and ordered that the individuals who left Antioch for fear of fighting the enemy remain excommunicated from the church (Allen & Amt, 2014). Paschal II further ordered that any person who gets back and is willing to continue the Christianity campaign and fight for the church spread be given back their possessions. The Pope through this letter shows just how much he is willing to unite the church and expand its word within the Middle East area and Europe (Allen & Amt, 2014).  

Chapter 3

The Venetian Treaty

The Venetian treaty comprises of a treaty that was signed between Venice and the Kingdom of Jerusalem over their alliance in military affairs.  It was signed prior to the siege to determione how the two would relate. The agreement spells out various issues ranging from how the Kingdom would allocate streets to Venice, how business would be done within the Kingdom of Jerusalem to which taxes would be paid or exempted as appropriate. The Venetian treaty is two-fold. The first part is a declaration by the Venetian side. It spells out how the Venetians would be treated within the Kingdom of Jerusalem (Allen & Amt, 2014).

First, according to this treaty, the Venetians are entitled to a street, a square, a bath, an oven and a church in every city under the king of Jerusalem. In all these areas, the Venetians would be exempted from taxation. The Venetians would only however be given only as much as the King would be willing to give.  If any such area is given to the Venetians is given to them however, they would be entitled to any form of taxation. Business within their respective areas is also explained in this treaty. According to this treaty, Venetians would be allowed to do trade using their own measuring equipments as long as they were trading in their wares. On the other hand, to show loyalty to the King, Venetians would only use the loyal measure if they were purchasing anything from another foreign nation. In any case, they would be exempted from the law (Allen & Amt, 2014).

In the second part, the Kingdom of Jerusalem declares to comply with the regulations. The Kingdom further promises not overtax those who do business with the Venetians. Furthermore, the Kingdom allocates a street to venetians to do with as they please. On this street, as it is in accordance with the earlier parts of the treaty, the people would be exempted from taxation. In regard to legal matters, the treaty allows the venetians to resolve any cases that would involve a Venetian against s another Venetian. If they be sued by a person who is not Venetian, the case will also be resolved in the Venetian courts.  If however a Venetian sues a person who is not Venetian, the case would be resolved in the King’s court. The Venetians would also be allowed to practice their own law over those people who dwell within their streets or in their houses. The last part allows Venetians to have access to a third of the cities of Tyre and Ascalon (Allen & Amt, 2014).

The venetian treaty is very similar to the treaties that are common today. Like today, they require that the two countries have in them an area that is outside of its jurisdiction in the form of taxes and the rule of law. These could be translated as the high commissions and embassies. The only exception is the fact that there seems to be an excess of such areas in this pact.

Laws of the Kingdom of Jerusalem

The article is an excerpt of the laws that govern commercial lawsuits between members of different nationalities living in the Kingdom of Jerusalem. It also states the customs and tolls that would be placed on all individuals living in the Kingdom. Notably, these were the major source of income for the Kingdom. It states that if individuals from different nationalities come before a court of law and one claims to be owed by the second, and the second denies, then the second weill be made to swear with the cross and thereafter be completely released from paying it. This law was applicable in situations where there did not exist a guarantor. For a debt between a Frank and Saracen, they will swear by the law while a debt between a Persian and a Frank will be sworn by the holy cross. For a similar case in which a Frank was suing a Greek, the Greek would require having a guarantor or a witness who was a Frank and vice versa. In this case, the law would not recognize a Frank to be a witness against a Greek or a Greek against a Frank as sufficient. This would be similar in the case of a situation where a Syrian and a Nestorian were contesting. A Jacobite and a Samaritan would both require two witnesses each if they were to require payment of a debt before a court of law in Jerusalem. The only exception to this rule would be if the business had been conducted in the court of law. Similar rules would be used across all nationalities. The law of Jerusalem did not find sufficient a witness who was not of the same nationality as the one who owed the other a debt (Allen & Amt, 2014).

The second part of the excerpts dictates how taxes would be paid. It dictated how taxes would be charged on things that were on transit, those that were on business, and those that were being produced within the Kingdom. The laws vary in magnitude from good to good. There does not seem to be any specific order in which the rates are charged. It is however probable that the rates were charged according to the necessity of supporting a trade, the demand and supply of the good.

The laws of Israel concerning debts are unlike common day laws. The common day laws do not discriminate witnesses on the basis of their nationalities. Instead, any witness is sufficient to stand before the court of law against any other person. The last part of the article is very similar to current day laws. It dictates the way individuals are supposed to pay taxes for the various forms of goods they may trade in. Like common day rates, they vary from good to good. The only difference is that in those days, the rule commanded that such taxes be charged in the form of the goods that were on trade rather than on a cash basis.

References

Allen, S., & Amt, E. (Eds.). (2014). The Crusades (2nd ed.). Retrieved from https://read.amazon.com/?asin=B00JXN8T8K