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In <em>Warfare and the Miraculous in the Chronicles of the First Crusade</em>, Elizabeth Lapina examines a variety of these chronicles, written both by participants in the crusade and by those who stayed behind. Her goal is to understand the enterprise from the perspective of its contemporaries and near contemporaries. Lapina analyzes the diversity of ways in which the chroniclers tried to justify the First Crusade as a “holy war,” where physical violence could be not just sinless, but salvific.
The book focuses on accounts of miracles reported to have happened in the course of the crusade, especially the miracle of the intervention of saints in the Battle of Antioch. Lapina shows why and how chroniclers used these miracles to provide historical precedent and to reconcile the messiness of history with the conviction that history was ordered by divine will. In doing so, she provides an important glimpse into the intellectual efforts of the chronicles and their authors, illuminating their perspectives toward the concepts of history, salvation, and the East. <em>Warfare and the Miraculous in the Chronicles of the First Crusade</em> demonstrates how these narratives sought to position the crusade as an event in the time line of sacred history. Lapina offers original insights into the effects of the crusade on the Western imaginary as well as how medieval authors thought about and represented history.
Warfare and the Miraculous in the Chronicles of the First Crusade Elizabeth Lapina Warfare and the Miraculous in the Chronicles of the First Crusade free txt
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It traces its lineage primarily to the Gesta Francorum, although it also includes material recorded by other authors, such as Baldric, Ralph of Caen, and William of Malmesbury, as well as some details not found anywhere elseAccording to Christopher Wallace Grocock and Elizabeth Siberry, we no longer possess the source or sources used by either Gilo or the Charleville poet and can only note resemblancesD 161.2 M68 2016 The first crusade and the idea of crusading / Jonathan Riley-SmithMedieval authors (and, in all likelihood, crusaders themselves) perceived three biblical stories as particularly relevant to the crusadeD 161.2 R485 1997 Armies of heaven : the first crusade and the quest for apocalypse / Jay RubensteinWe know nothing about the author of the Historia Ierosolimitana attributed to Albert of Aachen, except his place of residence, Aachen, and, with a degree of uncertainty, his name, AlbertMost medieval works of history were also interpretations and arguments, often idiosyncratic and controversial-- D 161.2 H5 Die Eroberung von Konstantinopel als politische Fordrung des westens im Hochmittelalter / studien zur Entwicklung der Idee eines lateinischen Kaiserreichs in ByzanzThis approach presented historical reality as akin to a biblical text with several (much more important) layers of meaning buried beneath the literal one
151)-- D 161.1 D313 1968 A history of the expedition to Jerusalem, 1095-1127 / [by] Fulcher of ChartresHere she notes how the intervention of saints in battle in Latin accounts only comes to the fore with the Viking invasions, and dies down again until southern Norman authors report the intervention of warrior-saints both at Antioch and in the Norman conquest of Muslim SicilyFor instance, I greatly enjoyed her in-depth survey of all the primary sources written in the early twelfth century which discuss the First CrusadeTherefore, in order to explain the meaning of the First Crusade, chroniclers searched for biblical precedents of what they perceived as basically the same conflictThe three authors decision to rewrite the Gesta might have appeared particularly open to criticism, since the First Crusade was not just any military campaign but, as Robert put it, the most miraculous undertaking since the incarnationIn 1106, while in the West, Bohemond recruited him to serve as his chaplainProfessor Lapina cites the example of Durazzo, but there is no record of visible saintly intervention at that battle; moreover, the appropriated saint at Durazzo, Theodore, is the one saint not mentioned at the battle of Antioch by the Gesta FrancorumHillJonathan Riley-Smith was one of the first historians of the Crusades to argue that at least some of the chroniclers had greater ambitions than just to give an account of what had transpired in the EastHowever, Erdmann is correct in emphasizing the relative importance of the miracle in Byzantium and its resurgence in the West in the context of resistance to the VikingsIntroduction-- D 161.2 R44 1986 The first crusaders, 1095-1131 / Jonathan Riley-SmithIndeed, the short section describing the sources in the introduction to the book is a beautifully concise presentation of these difficult textsThe Gesta Francorums anonymous author, most probably of southern Norman origin, was likely to have begun working on his narrative during the course of the expedition and to have completed it shortly after the fall of JerusalemThis is an excellent and rigorous study of what many would see as a niche group of texts 79c7fb41ad