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Speaker 1: Lessons from the world's top professors.

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Speaker 2: Anytime, any place, world history examined and science explained.

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Speaker 1: This is one day university. Welcome.

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Speaker 2: I'm your host, Mike Coscarelli, back with another episode of

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Speaker 2: half hour History, Secrets of the Medieval World. Last episode,

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Speaker 2: we heard the shift from fighting nights to.

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Speaker 1: Acts of chivalry.

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Speaker 2: This week, we're leaving Europe to study abroad in Jerusalem.

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Speaker 1: That's right, it's time for the Crusade. It's fun.

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Speaker 2: Chris will also explain why the Holy Land is so

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Speaker 2: holy for Jews, Christians and Muslims.

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Speaker 1: Chris, the floor is yours.

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Speaker 3: So now we begin a topic that's a loaded term,

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Speaker 3: the Crusades, and when you study the Crusades, it's very,

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Speaker 3: very complex. I'm only going to do one topic on

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Speaker 3: it now. It's the kind of topic that really needs

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Speaker 3: its own focused study, but we'll do the best we can.

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Speaker 3: I want you to notice that I've chosen to talk

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Speaker 3: about the Crusades in terms of Jews, Christians and Muslims

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Speaker 3: as opposed to simply a military event, because the Crusades

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Speaker 3: is the culmination, the high point, and in some ways

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Speaker 3: the low point of this clash of cultures and this

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Speaker 3: mixing of the three dominant cultures in the ancient world.

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Speaker 3: And the story of Byzantium is going to come in

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Speaker 3: again as well, and we're going to tell the story

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Speaker 3: whats and all. The Crusades has been politicized in many ways,

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Speaker 3: particularly since nine to eleven in the United States, and

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Speaker 3: that doesn't concern us here. What concerns us here is

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Speaker 3: what is the history. When you talk about the Crusades,

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Speaker 3: you actually have to begin by talking about pilgrimage. Because

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Speaker 3: the Crusaders, and when I say the Crusaders, I'm talking

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Speaker 3: about Western Christians. The Crusaders would have seen themselves as

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Speaker 3: armed pilgrims.

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Speaker 4: Strikes us as.

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Speaker 3: Odd, but we have to think the way they thought

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Speaker 3: and not the way we think. We have to think historically,

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Speaker 3: and pilgrimage is one of the major themes of courtly

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Speaker 3: chivalric literature, as we saw in Mallory's Death of King Arthur,

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Speaker 3: that we are all on a journey, and the medieval

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Speaker 3: person had a very strong notion of this. The medieval

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Speaker 3: person lived with death all the time. Childbirth was dangerous.

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Speaker 3: If you cut your hand on a plow and the

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Speaker 3: plow was rusty and it was infected. This is an

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Speaker 3: age before penicillin. So death is a daily experience for

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Speaker 3: these folks. They know they're going to die and they

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Speaker 3: want to get to heaven after they die. And so

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Speaker 3: the notion, you know, when we use this expression, they

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Speaker 3: they say it's going to rain today, They say that

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Speaker 3: that's the conventional wisdom. That expression they, you know, meaning everybody.

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Speaker 3: In the Middle Ages, they would have used this word

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Speaker 3: via torres, meaning the pilgrims, the people who.

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Speaker 4: Were on their way.

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Speaker 3: It was their way of saying they And this word

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Speaker 3: homo viataur a via tour is a pilgrim, a person

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Speaker 3: on a via on a way. Homo does not mean

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Speaker 3: men or women, but it means everybody, humankind. Everybody is

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Speaker 3: on a spiritual journey, and the physical journey of our

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Speaker 3: life is a mirror of.

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Speaker 4: The spiritual journey as well.

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Speaker 3: There were lots of local pilgrimage sites, so if you

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Speaker 3: lived in a certain region of Spain, there might be

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Speaker 3: a local pilgrimage site to a local saint. But there

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Speaker 3: were three big ones in the Middle Ages, and they

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Speaker 3: were Jerusalem in the Holy Land, Santiago di Compostella in Spain.

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Speaker 3: And a lot of people still walk or bike the

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Speaker 3: road to Santiago de Compostella. Even today it's a big

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Speaker 3: event in the summer, especially in Europe, in Spain, and

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Speaker 3: then in the British Isles Canterbury where Thomas Beckett was

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Speaker 3: martyred in the year eleven seventy.

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Speaker 4: So these are the Big three.

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Speaker 3: And there are lots of spiritual and physical dangers on

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Speaker 3: these journeys. The physical dangers are obvious. You have to

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Speaker 3: travel a great distance. You are open to hunger, you

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Speaker 3: are open to thirst, you are open to shipwreck, you

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Speaker 3: are open to thieves.

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Speaker 4: But spiritual dangers as well.

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Speaker 3: Let's say you go to Santiago di Compostella and you

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Speaker 3: get the prize. The prize was a little scallop shell

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Speaker 3: that you would wear on your clothing like a mark,

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Speaker 3: a badge of honor. If you went to Jerusalem, it

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Speaker 3: was a little palm, and you were allowed to sign

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Speaker 3: documents with your last name Palmer after it to say

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Speaker 3: that you had made that. Well, you might think that

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Speaker 3: you're closer to Heaven than your neighbor who didn't.

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Speaker 4: Make the risk.

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Speaker 3: So there are some spiritual dangers as well, and some

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Speaker 3: of the spiritual writers of the time say, hey, listen,

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Speaker 3: you go on pilgrimage right in your own house every day.

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Speaker 3: You don't have to go on that big journey because

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Speaker 3: you're on a pilgrimage to God right there. Nevertheless, people

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Speaker 3: like to travel then and now, and Jerusalem was the

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Speaker 3: pilgrimage site of pilgrimage sites in that period of time.

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Speaker 3: And when you went there to Jerusalem, you would visit

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Speaker 3: a circuit of buildings that were built starting around the

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Speaker 3: three thirties. So Constantine in three twelve decides that God,

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Speaker 3: the God Jesus, the Son of God, had given him

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Speaker 3: a great victory at the Battle of the Milvian Bridge,

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Speaker 3: and he begins to favor Christianity. His mother Helena always

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Speaker 3: listened to. Your mother says, well, listen, and we should

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Speaker 3: go to Jerusalem, and we should find the sites of

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Speaker 3: the connected to the life of this god man Jesus,

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Speaker 3: and we should build buildings there. And he says, okay,

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Speaker 3: And so they do that in the three twenties, in

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Speaker 3: the three thirties, and they build a church domed church,

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Speaker 3: a Romanesque church or Basilica called the Anastosis right there.

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Speaker 3: And then their resurrection and then they build something on

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Speaker 3: the site of the crucifixion called the martyrium right there,

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Speaker 3: and then bit by bit over time, other memorials are

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Speaker 3: built at the site of Mary's House, at the site

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Speaker 3: of Lazarus's.

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Speaker 4: Tomb in Bethany.

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Speaker 3: And the building that Constantine puts up in the three

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Speaker 3: thirties is stands for nearly seven hundred years until it's

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Speaker 3: burned down in a fire in the year ten nine

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Speaker 3: on orders from a caliph named Hakim in Egypt. Even

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Speaker 3: the Muslim sources call him the man king, the mad

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Speaker 3: Calif Haakim. And then it's rebuilt a little bit in

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Speaker 3: that century, and then once the Crusaders take Jerusalem in

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Speaker 3: ten ninety nine, they really build it up again.

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Speaker 4: So Jerusalem was a site for pilgrims, but was also.

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Speaker 3: A scholarly center. There were lots of documents there. After

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Speaker 3: the library at Alexandria burns down, the library at Jerusalem

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Speaker 3: becomes a scholarly center, and Jerome. When he gones to

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Speaker 3: translate the Bible into Latin, he goes there to Jerusalem

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Speaker 3: to do it. He lives in Bethlehem and kind of

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Speaker 3: commutes back and forth. Now, let's look at this word crusades.

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Speaker 3: What does this word even mean? The word crusade Now,

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Speaker 3: an English word comes from the Latin word crux, meaning cross,

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Speaker 3: and a cruchot tor was one who took up the cross,

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Speaker 3: because remember that the Crusaders would paint a red cross

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Speaker 3: on their shields and or their tunics, which they wore

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Speaker 3: over their armor, to say that they are taking up

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Speaker 3: the journey, they are taking up the defense of this

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Speaker 3: place where Jesus was crucified. And the word Crusades and

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Speaker 3: what it means has become a loaded term. It was

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Speaker 3: a loaded term then and it's a loaded term now.

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Speaker 3: And it's very hard to unpack history from myth and

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Speaker 3: modern applications from myth and history as well. And we're

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Speaker 3: going to try to do that just a little bit

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Speaker 3: in this short time. When I give public lectures on

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Speaker 3: the history of the City of Jerusalem or Crusades, I

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Speaker 3: ask people why is the Holy Land holy to Jews,

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Speaker 3: Christians and Muslims? And I say, let's take it in turn.

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Speaker 3: Why is the Holy Land holy to Jews? And most

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Speaker 3: people look at me and they say, well, duh, Why

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Speaker 3: is the Holy Land holy to Christians? And they say duh?

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Speaker 3: But I say why is the Holy Land holy to Muslims?

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Speaker 3: And they say, huh. Because people generally don't know, oh

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Speaker 3: non Muslim audiences don't know why Jerusalem is the third

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Speaker 3: holiest site to Islam, after.

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Speaker 4: Mecca and Medina. So the Jews.

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Speaker 3: For the Jews, the Holy Land is the land given

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Speaker 3: by Yahweh to Abraham and his descendants. And I will

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Speaker 3: make your descendants as numerous as the stars in the sky,

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Speaker 3: as we read in the Bible.

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Speaker 4: For Christians, it's the sight of Jesus's.

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Speaker 3: Life, death, and resurrection, what's sometimes called the passion or

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Speaker 3: the charigma, the crucial teaching of the Easter events. But

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Speaker 3: for Muslims, Jerusalem is important because of something called Mohammed's

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Speaker 3: night journey. So somewhere in Mohammad's life the six tens,

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Speaker 3: the six twenties, somewhere in there we read in the

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Speaker 3: Koran that Mohammed is praying. He's transported as he prays

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Speaker 3: from where he's praying to a dist shrine. He puts

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Speaker 3: his feet down on he lands, if you will, on

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Speaker 3: a rock. He mounts a white steed or a met

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Speaker 3: white ox, depending on the translation, and he goes up

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Speaker 3: to heaven. He comes back down again, he dismounts, and

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Speaker 3: then he returns, and that's known as Mohammad's Night Journey.

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Speaker 3: So Jews, Christians, and Muslims, and one of the reasons

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Speaker 3: why it's so sad when we see what's going on

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Speaker 3: in the Holy Land today is that remember that Jews, Christians,

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Speaker 3: and Muslims are all Monotheists. They share belief in a

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Speaker 3: single unified God, which is different from the polytheists around

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Speaker 3: them at the time. And so there's an element of

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Speaker 3: a blood feud, of a family feud from the very

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Speaker 3: beginning of the history of Jerusalem until our own day.

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Speaker 2: We're taking a quick break, but when we're back, Chris

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Speaker 2: details two hundred years of multiple crusades.

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Speaker 3: What's the Christian context of the Crusades. Pope Urbancond doesn't

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Speaker 3: wake up in France on one morning on ten ninety

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Speaker 3: five and say, hey, let's go on the Crusades.

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Speaker 4: Now.

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Speaker 3: The Christian context is the reconquest of Spain from the Muslims,

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Speaker 3: which started in seven point thirty two, went to fourteen

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Speaker 3: ninety two, but the key moment was the fall of Toledo.

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Speaker 3: Toledo in ten eighty five, and Toledo is just about

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Speaker 3: the middle of the box of the Iberian Peninsula and

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Speaker 3: the Muslims were really great, great warriors, and so the

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Speaker 3: fact that the Christians could finally push Toledo back and

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Speaker 3: take control of it gave the papacy the notion, hey,

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Speaker 3: if we can beat the Muslims here in the West,

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Speaker 3: maybe we can indeed beat the Muslims there all the

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Speaker 3: way over in the East. And so this movement of

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Speaker 3: the reconquest in Spain had an impact on what was

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Speaker 3: going on in the East, and it gave the pope

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Speaker 3: the idea that we could take the Holy Land back from.

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Speaker 4: The infidel or the pagans.

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Speaker 3: Now that word makes us uncomfortable in an age of

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Speaker 3: inter religious dialogue today, but remember that two Muslims Christians

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Speaker 3: are the infidel.

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Speaker 4: To Christians, Muslims and Jews.

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Speaker 3: Are the infidel, the unfaithful ones, and sometimes they even

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Speaker 3: call each other.

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Speaker 4: Pagans, and it goes both ways. Let's do a little TikTok.

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Speaker 3: I'm not necessarily a big fan of one damn thing

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Speaker 3: after another history, but if we take a look at this,

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Speaker 3: we could see how rapidly the Crusades was, like a

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Speaker 3: two hundred year movement and then it dissipates. So let's

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Speaker 3: just walk through that chronology a little bit. So in

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Speaker 3: the year ten ninety five, Urban, the second ten years

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Speaker 3: after the fall of Toledo in Spain, gives a speech

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Speaker 3: where he says, we've got to go and.

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Speaker 4: Defend the Holy Land.

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Speaker 3: Defend that's interesting notion, huh, because the Muslims are already

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Speaker 3: there and the Christians are gonna go. Doesn't that look

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Speaker 3: like an offensive operation. Well, remember to the Christians, they

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Speaker 3: would have seen it as a defensive operation to take

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Speaker 3: their land, the Holy Land, back from So it's interesting

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Speaker 3: that Muslims and Christians both see the Crusades as a

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Speaker 3: defensive war.

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Speaker 4: Sounds like a.

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Speaker 3: Logical impossibility, but it is the absolute key to understanding

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Speaker 3: what was going on. And in that speech he pronounces

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Speaker 3: that this is God's will and in Latin that is

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Speaker 3: deus vault, in French deus lo vault. And so in

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Speaker 3: movies where you want to describe the Crusaders as fanatics,

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Speaker 3: you see these people.

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Speaker 4: Yelling Davus vault, Daeus vault all the time.

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Speaker 3: And people pledged to take up the cross, to paint

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Speaker 3: the cross on their bodies, on their clothing, and that

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Speaker 3: they would go to protect pilgrims and to help the

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Speaker 3: East because the Byzantine Emperor had sent a request to

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Speaker 3: the Western Pope saying, hey, these Muslims are getting a

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Speaker 3: little close.

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Speaker 4: I could use some help over here.

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Speaker 3: So the Pope has all sorts of explanations, and some

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Speaker 3: people would call them pretexts for going over there to

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Speaker 3: protect pilgrims, to take the land back in a defensive war,

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Speaker 3: and to help our Eastern Christian Greek brothers, which is

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Speaker 3: a little bit odd because usually they're fighting with each other.

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Speaker 3: So there is a sense of pretext certainly on that

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Speaker 3: last one. If you are a Western Latin Christian and

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Speaker 3: you define success as taking Jerusalem, then the only crusade

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Speaker 3: which was successful in that limited term would have been

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Speaker 3: the first crusade. So people leave in the year ten

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Speaker 3: ninety six, the year after the speech by Pope Urban

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Speaker 3: the second, and they go to Jerusalem, and in the

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Speaker 3: summer of ten ninety nine the Christians take over Jerusalem.

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Speaker 4: And then what happens.

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Speaker 3: The Muslims quickly re assert themselves, they fight back a

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Speaker 3: little bit, and then there's a second crusade in eleven

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Speaker 3: forty seven to eleven forty nine, preached by Bernard of Clairvaux,

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Speaker 3: praising these knights of the Temple or the templars which

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Speaker 3: were founded between the First and Second Crusade, and Bernard

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Speaker 3: sees these guys as monk knights, as we saw in

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Speaker 3: the topic before ours. So the Christians are responding to

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Speaker 3: Muslim advances, but the Muslims are just too good. And

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Speaker 3: in eleven eighty seven, under a great Islamic general and diplomat,

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Speaker 3: he was a very interesting man named sal Aladdin, and

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Speaker 3: he comes across in English translations as Saladin. Saladin takes

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Speaker 3: Jerusalem in eleven eighty seven after a battle at a

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Speaker 3: place called Hatton, called the Horns of Hatten. And so

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Speaker 3: the Third Crusade from eleven eighty nine to eleven ninety

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Speaker 3: two was the Christian response to the Muslim recapture of

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Speaker 3: Jerusalem under Saladin in eleven eighty seven.

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Speaker 4: Doesn't work.

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Speaker 3: The Christians cannot take Jerusalem back. So now there's a

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Speaker 3: fourth Crusade from twelve oh two to twelve oh four.

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Speaker 3: So you can see now it's only one hundred and

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Speaker 3: ten years since the speech by Urban and we're already

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Speaker 3: on our fourth crusade. And the fourth Crusade is an

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Speaker 3: absolute abomination, a complete disaster. The Christians can't even get

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Speaker 3: anywhere near Jerusalem. So they got their eyes set on Constantinople,

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Speaker 3: which is a very rich city. And if you remember,

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Speaker 3: one hundred years before, Pope Urban the second said we

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Speaker 3: need to go help our Christian brothers in the east.

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Speaker 3: And those Western Nights say, well, what do you mean

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Speaker 3: by help? And so they go to Constantinople and they

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Speaker 3: don't offer help, they take They burn Constantinople.

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Speaker 4: They don't burn it.

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Speaker 3: To the ground, but they burn it and they plunder

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Speaker 3: and they pillage and they rape, and the abominations against

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Speaker 3: women are recorded. And these are brother and sister Christians.

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Speaker 3: So you can see that the crusading movement, it's just

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Speaker 3: lost its way. It's lost its impetus, it's lost its sanctity,

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Speaker 3: if you want.

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Speaker 4: To use that word.

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Speaker 3: It's lost its religious influence, and it's become this mayer

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Speaker 3: of greed and blood.

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Speaker 4: And fight infighting.

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Speaker 3: And so when these Western Latin Christians attack Eastern Greek Christians,

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Speaker 3: they take the city over briefly, and even the Pope

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Speaker 3: in Rome starts appointing local bishops and this this tremendous

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Speaker 3: battle between so it's almost like you have a little

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Speaker 3: civil war between Western Latin Christians and Greek Eastern Christians.

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Speaker 3: Within this mega war between Muslims and Christians taking place

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Speaker 3: as well, there's another little crusade. And now the numbering

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Speaker 3: of the crusades breaks down here a little bit, because

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Speaker 3: the people at the time wouldn't have called it the

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Speaker 3: first Crusade or the Second Crusade or the third Crusade.

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Speaker 4: They would just have called it the Crusades.

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Speaker 3: Let's remember that in our own memory, world War wasn't

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Speaker 3: called World War One in nineteen fourteen or nineteen sixteen.

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Speaker 3: It was called the Great War, the War to end

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Speaker 3: all wars. World War One wasn't called World War one

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Speaker 3: until World War Two came along and they had to

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Speaker 3: rename the prior one. So the numbering really breaks down here.

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Speaker 3: But there's this very awful episode that takes place in

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Speaker 3: the year twelve twelve called the Fifth or the Children's Crusade,

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Speaker 3: And we need to put children's in quotation marks because

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Speaker 3: the story of this crusade, which is this disastrous debacle,

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Speaker 3: is focuses on this word pueri. Pueri is a word

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Speaker 3: which means children. A poo ara is actually a boy,

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Speaker 3: but pooeri is also a word that's used interchangeably with

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Speaker 3: popoor as meaning the poor people. So it's rather unlikely

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Speaker 3: that a bunch of nine year old boys and girls

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Speaker 3: went off on crusade, and highly likely that a bunch

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Speaker 3: of peasants who had nothing to lose, wars so and

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Speaker 3: such abject poverty, they had nothing to lose, were whipped

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Speaker 3: into a frenzy by a bunch of preachers and they

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Speaker 3: decided to go off and try to fight a crusade

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Speaker 3: totally unarmed, totally unprepared, without provisions, without money, and the

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Speaker 3: whole thing barely gets out of Italy, and most of

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Speaker 3: those people are captured, killed and sold into slavery. So

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Speaker 3: you could see that the crusading ideal wrapped up in

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Speaker 3: knighthood and chivalry reaching back to el Sid and the

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Speaker 3: Song of Roland is.

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Speaker 4: Just collapsed at this point.

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Speaker 3: And there's the end of this part of the story

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Speaker 3: really is in twelve ninety one, where the last Christian

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Speaker 3: stronghold in the Holy Land is lost. So this kind

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Speaker 3: of fervor lasted about two hundred years, from ten ninety

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Speaker 3: five to twelve ninety one. Now, within that chronology, I'd

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Speaker 3: like to look at some special topics. The notion of

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Speaker 3: just war and jihad, Christians and Jews, Christians and Muslims

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Speaker 3: a little more closely, and the notion of crusading against

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Speaker 3: heretics few words on each.

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Speaker 4: The idea of.

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Speaker 3: Just war, not oh just war, but a war that

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Speaker 3: is justified, a war that is just reaches back into

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Speaker 3: Hebrew scripture from Deuteronomy, reaches back to Plato in the

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Speaker 3: Greek world, Cicero in the Roman world that is pre

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Speaker 3: Christian times. But it's really Christianity that takes on the

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Speaker 3: notion that there are certain circumstances in which war is justified.

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Speaker 4: Jihad which is.

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Speaker 3: A word that is often related to nine to eleven

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Speaker 3: and a fatwah that was issued, a command that was

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Speaker 3: issued by Osama bin Laden, whether or not he had

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Speaker 3: the authority to issue it. And jihad is, in modern,

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Speaker 3: particularly American terms, a war of radical Islam against Western civilization.

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Speaker 4: That's not what jihad is.

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Speaker 3: Jihad in the Quran and in Muslim teaching is a struggle,

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Speaker 3: a striving to do good, and the great jihad is

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Speaker 3: the struggle against yourself, and the lesser jihad is the

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Speaker 3: struggle against someone else, a physical, armed struggle. And what

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Speaker 3: we find are these similarities and differences between Christians and

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Speaker 3: Muslims when it comes to just war. And she had

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Speaker 3: both of these ideas, by the way, mixed up in

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Speaker 3: the Reconquest, bubbling around in the Reconquest, and then coming

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Speaker 3: to fruition in the Scholastic movement.

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Speaker 4: But you find among Christians and Muslims that they agree

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Speaker 4: for a war to be justified, there must be the

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Speaker 4: big three.

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Speaker 3: There must be the right intention, there must be a

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Speaker 3: just cause, and there must be a legitimate authority. So violence,

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Speaker 3: think now of the peace and truce of God in

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Speaker 3: the last topic. Violence is not intrinsically evil, but it

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Speaker 3: is deemed necessary. Right.

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Speaker 4: You think of the fact that you would.

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Speaker 3: Never hit your neighbor, But if your neighbor came at

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Speaker 3: you with a knife to attack your husband or wife

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Speaker 3: or children, you wouldn't think twice about you violence against

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Speaker 3: that person.

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Speaker 4: Right.

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Speaker 3: We would call something if it led to the point

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Speaker 3: of death, justifiable homicide. Right. That's something common that we

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Speaker 3: live with. So this notion, in just words she hot

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Speaker 3: is that violence is not intrinsically evil, but it is

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Speaker 3: deemed necessary in certain limited circumstances of a right intention,

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Speaker 3: a just cause, and a legitimate authority, And A lot

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Speaker 3: of this is played out in the Spanish context. Christians

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Speaker 3: and Jews. Wow, when we talk about the Crusades, won't

383
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Speaker 3: think about Christians and Muslims. Yes, But in Christians and

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Speaker 3: Jews are tied up in the Crusades as well, and

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Speaker 3: particularly in two incidents. One is I mentioned earlier than

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Speaker 3: in the year ten oh nine. The Church of the

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Speaker 3: Holy Sepulcher that had been built by Constantine in the

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Speaker 3: three thirties with his mother Helena, was burned down in

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Speaker 3: ten oh nine by a character that even the Muslim sources,

390
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Speaker 3: as I said, call the mad Caliph Hakim, who happened

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Speaker 3: to be in Egypt. Now through some very strange twists

392
00:23:02,040 --> 00:23:05,759
Speaker 3: and turns far from that area in France, a bunch

393
00:23:05,760 --> 00:23:10,760
Speaker 3: of Christians decide that the Jews in their area had

394
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Speaker 3: somehow from France put Jakim up to it and paid him,

395
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Speaker 3: bribed him to issue an order from Egypt to burn

396
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Speaker 3: down the Church of the Holy Sepulcher in Jerusalem totally

397
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Speaker 3: you know, literally unbelievable, and that led to a massacre,

398
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Speaker 3: a pogrom of these French Jews. In fact, in the

399
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Speaker 3: Second Crusade, the First Crusade, a bit in the Second

400
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Speaker 3: Crusade especially, there were programs along the Rhine against Jews,

401
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Speaker 3: because now the Knights are traveling.

402
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Speaker 4: On land, and they're going to go to the Rhine

403
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Speaker 4: and the Danube and get on.

404
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Speaker 3: Ships because it's quicker and cheaper to transport their horses

405
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Speaker 3: and their armor along these ships. And they write and

406
00:23:54,000 --> 00:23:56,799
Speaker 3: they say to each other, listen, now you have to

407
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Speaker 3: really think historically here. Let's not condone this, but think

408
00:23:59,679 --> 00:24:02,479
Speaker 3: of how they're thinking. We're going all the way over

409
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Speaker 3: there to kill the infidel the page, to defend our

410
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Speaker 3: land against the Muslims who despoil the land of Jesus.

411
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Speaker 4: Aren't there Jews among us? They say?

412
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Speaker 3: And aren't those Jews responsible for the killing of Jesus?

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Speaker 3: A fact that the Catholic Church no longer teaches, but

414
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Speaker 3: at that time was common information.

415
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Speaker 4: Isn't it true that that's what happened? And as we.

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Speaker 3: Go along, can't we avenge the death of Jesus along

417
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Speaker 3: the way. Isn't that kind of two for one? We

418
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Speaker 3: can kill the Jews and then kill the Muslims. It's

419
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Speaker 3: an awful way of thinking. It turns our stomachs, but

420
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Speaker 3: that's how they were thinking, and it's right there in

421
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Speaker 3: the sources, and in fact, we have accounts of Jews

422
00:24:46,760 --> 00:24:51,519
Speaker 3: who commit suicide rather than convert at that period of

423
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Speaker 3: time Christians and Muslims. One of the interesting things is

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Speaker 3: when you read accounts of the Crusades we have lots

425
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Speaker 3: of accounts of the Crusades on both sides, is that

426
00:25:01,000 --> 00:25:08,039
Speaker 3: there's this odd grudging admiration queen Christians and Muslims of

427
00:25:08,080 --> 00:25:12,480
Speaker 3: the military skill. We see Muslims and Christians saying, boy,

428
00:25:12,520 --> 00:25:14,679
Speaker 3: these warriors are fierce. Now it could be that they're

429
00:25:14,679 --> 00:25:17,359
Speaker 3: building up their enemy to make their victory either side,

430
00:25:17,679 --> 00:25:20,119
Speaker 3: to make their victory bigger. Right If I say my

431
00:25:20,320 --> 00:25:22,679
Speaker 3: enemy cannot be killed and he's a monster and the

432
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Speaker 3: whole bit, and I beat him, then my victory is

433
00:25:24,879 --> 00:25:28,719
Speaker 3: all the better. So there's this admiration, not always begrudging

434
00:25:28,760 --> 00:25:32,399
Speaker 3: of the military skill, but real misunderstanding about the other's

435
00:25:32,439 --> 00:25:35,520
Speaker 3: religious beliefs. It's kind of interesting to hear Muslims talk

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Speaker 3: about Christians and Christians talk about Muslims.

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00:25:37,879 --> 00:25:39,119
Speaker 4: But then you get some insights.

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00:25:39,119 --> 00:25:42,399
Speaker 3: For instance, Christians believe in a trinity of father, son,

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00:25:42,520 --> 00:25:44,919
Speaker 3: and Spirit. There's one Muslim source that says when the

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00:25:45,359 --> 00:25:49,119
Speaker 3: Christians pray, they pray by God, by God, by God.

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00:25:49,199 --> 00:25:51,520
Speaker 3: Now that's interesting because it says that the Muslims had

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00:25:51,560 --> 00:25:55,759
Speaker 3: some understanding of this trinity. So there was some interaction

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00:25:56,280 --> 00:26:01,439
Speaker 3: the very end of our period. The crusading indulgence that

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00:26:01,479 --> 00:26:03,959
Speaker 3: if you fight and you die, you'll go straight to

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00:26:04,000 --> 00:26:08,280
Speaker 3: heaven gets transfer from fighting outside the faith, fighting the

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00:26:08,399 --> 00:26:12,559
Speaker 3: infidel the Muslims to inside the faith. The idea of

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00:26:12,639 --> 00:26:17,200
Speaker 3: crusading is transferred to within, and so if you fight heretics,

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00:26:17,719 --> 00:26:20,719
Speaker 3: then that is going to help you get to heaven

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00:26:20,879 --> 00:26:21,359
Speaker 3: as well.

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00:26:21,639 --> 00:26:24,039
Speaker 4: So crusading has developed over.

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Speaker 3: Time, and ride about the time the Crusades wears out,

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Speaker 3: something happens that no one saw coming, The Black Death.

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Speaker 2: Thanks for listening to another episode of Half hour History

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Speaker 2: Secrets of the Medieval World.

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Speaker 1: Next week, The Plague is Coming. The Plague is coming.

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Speaker 2: Half our History Secrets of the Medieval World from One

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Speaker 2: Day University is a production of iHeart Podcasts and School

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Speaker 2: of Humans. If you're enjoying the show, leave a review

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