By Conor Kostick
The 1st campaign (1096-1099) used to be a unprecedented venture. as the repercussions of that day trip have rippled on down the centuries, there was an immense literature at the topic. but, not like such a lot of different components of medieval heritage, before the 1st campaign has didn't allure the eye of historians attracted to social dynamics. This ebook is the 1st to check the sociology of the assets so one can offer a close research of a number of the social periods which participated within the excursion and the tensions among them. In doing so, it deals a clean method of the various debates surrounding the topic of the 1st campaign.
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Additional info for The Social Structure of the First Crusade (The Medieval Mediterranean)
Robinson, The Papacy 1073–1198 Continuity and Innovation (Cambridge, 1990), pp. 365–6. 129 RA 88–9 (253–4): . . pauperem quemdam rusticum. 125 126 34 chapter one in approaching the princes, the visionary said that his reluctance had come about from ‘recognising . . ’133 Or the prophet speaking in Lamentations 3:1, ‘I am the man seeing paupertas mea . ’134 Ecclesiasticus 10:33 reads, ‘the pauper is glorified by his discipline and fear,’135 which has echoes in Peter Bartholomew’s careful and avowedly fearful initial approach to the princes.
87 RA 5 (235). 88 RA 11–12, 17 (237, 238). 89 RA 202 (276). 90 The Historia Francorum was written very soon after the end of the First Crusade, some time after the battle of Ascalon. 96 The miracles and visions that fill the account have led later historians to treat Raymond as an excessively credulous and therefore unreliable source. 97 L. L. and J. H. ’98 In particular they argued RA 100 (255). RA 354 (301). See also RA cxxxviii–cxxxix. 92 RA cxxxix. 93 RA cxxxix–cxliii. 94 RA xvii. 95 RA xvi.
56. 79 PT 108 and 109 referring to GF 67. 80 PT 100: . . pauperibus dent eleemosinas. 81 PT 110: Et dederunt eleemosynam pauperibus. Referring to GF 67–8. 77 78 26 chapter one after the fall of Ma’arra, 11 December 1098, the pauperes engaged in a form of behaviour that, in the version of events reported by Peter Tudebode, brought forth a response from the seniores. The pauperes peregrini cut open the bodies of the dead to look for coins hidden in the stomachs. They then cooked and ate scraps of flesh from the bodies.