History of the Jews and the Crusades

From Wikipedia, the free encyclopedia

1250 French Bible illustration depicts Jews (identifiable by Judenhut) being massacred by Crusaders

The history of the Jews and the Crusades is one of Crusader atrocities against Jews and has become a part of the history of anti-Semitism for the Jews in the Middle Ages.

[edit] Events

In the First Crusade (1096) flourishing communities on the Rhine and the Danube were utterly destroyed by some crusaders (see German Crusade, 1096). In the Second Crusade (1147) the Jews in France suffered especially. Philip Augustus treated them with exceptional severity during the Third Crusade (1188). The Jews were also subjected to attacks by the Shepherds' Crusades of 1251 and 1320.

The atrocities were opposed by the local bishops and widely condemned at the time as a violation of the Crusades' aim, which was not directed against the Jews. However, the perpetrators mostly escaped legal punishment. Also, 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 anti-Jewish legislation of Pope Innocent III. The crusades resulted in centuries of strong feelings of ill will on both sides and hence constitute a turning point in the relationship between Jews and Christians.

[edit] Defending in the Land of Israel

Jews fought side-by-side with Muslim soldiers to defend Jerusalem against the Crusaders.^[1] When the city later fell, the Jews were burnt inside of their synagogue while the Crusaders "[circled] the screaming, flame-tortured humanity singing 'Christ We Adore Thee!' with their Crusader crosses held high."^[2] The event of the Jewish massacre comes from various muslim records written decades after 1099.

The chronicle of al-Azimi briefly states the Crusaders "turned to Jerusalem and conquered it from the hands of the Egyptians. Godfrey took it. They burned the Church of the Jews (Kanisat al-Yahud)."^[3] One book comments the "'church' was presumably the principal Jewish synagogue."^[3] The chronicle of Ibn al-Qalanisi adds a few more details to the event, "The Franks stormed the town and gained possession of it ... The Jews assembled in their synagogue, and the Franks burned it over their heads."^[3][4]

On the April 22, 2002 episode of Uncommon Knowledge, Saint Louis University Professor Thomas Madden, author of A Concise History of the Crusades, stated “this was not a situation in which the Crusaders would have rounded up all the Jews and put them in the synagogue and said now we're burning it down because you are Jews in a synagogue. Rather, the Jews who were the Jewish defenders, and there weren't that many, but those Jewish defenders of the city in 1099, knew the rules of the game. They knew that their lives were forfeit now, and so they wanted to go to their synagogue and were allowed to go to their synagogue...to prepare for death."^[5] Robert Payne asserts "The massacre at Jerusalem was carried out deliberately; it was the result of settled policy. Jerusalem was to become a Christian city ... The Crusaders hungry for simple solutions, burned down the synagogue with the Jews inside."^[6]

The Jews almost single-handedly defended Haifa against the Crusaders, holding out in the besieged town for a whole month (June-July 1099) in fierce battles. At this time, a full thousand years after the fall of the Jewish state, there were Jewish communities all over the country. Fifty of them are known and include Jerusalem, Tiberias, Ramleh, Ashkelon, Caesarea, and Gaza. ^[7][8]

[edit] Jewish crusade literature

The end of the Crusades brought with it many narratives coming from both Jewish and Christian 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, or The Book of Remembrance, by Rabbi Ephraim of Bonn.

The Chronicle of Solomon Bar Simson (1140) is mostly a record of what happened during the period of the First Crusade. There is a definite personal bias seen within the writing, as he discusses the martyrdom of resistant communities far more so than the conversion of others. It is not yet proven that Bar Simson really existed, and therefore it is hard to be sure who wrote this and for what purpose.

The Chronicle of Rabbi Eliezer bar Nathan (mid 1100s), as Robert Chazan proves, is known to be written by a person named Rabbi Eliezer bar Nathan, who was very popular in his time due to his writings. He is thought to have borrowed much of his information from Bar Simson, seeing as much of the information is the same. His writing here is extremely emotional, taking on a more apocalyptic tone in a sense. There is a definite sense of personal experience coming out of this chronicle, experience with death and suffering within his community and others. This chronicle was extremely popular at the time, as several manuscripts were written about it in a myriad of places.

The Narrative of the Old Persecutions (1300s), as the lack of the author's name implies, is from an unknown author. The main focus of this narrative is on Mainz, and takes a very realistic stance on the Crusades. It tells of the complacency of Rhenish Jews, of the reactions that Mainz Jews had to news of other communities falling to the Crusaders, and of their turn towards the Church to protect them, only to be find more despair there. It also brings in some information coming from the late Middle Ages, of Jews being associated with well poisoning.

Sefer Zekhirah (late 1160s, early to mid 1170s) has a very well known writer, Rabbi Ephraim, who was a well known liturgist of his time. He was 13 during the Second Crusade, and is considered to be an eyewitness to many of the events that occurred during that time. This writing was rather popular itself, and consists of a series of poems, all expressing grief over the suffering of the Jews through metaphors and references to fables. His accounts, despite their very emotional appeal, are corroborated by other writings from the time and tend not to be so skewed as the two chronicles.

The details behind these narratives can all be found in several secondary historical sources, including Robert Chazan's God, Humanity, and History and Shlomo Eidelberg's The Jews and the Crusades, each of which gives background to the narratives and discusses their effects on European Jewry and Christianity.

Robert Chazan's In the Year 1096: The First Crusade and the Jews provides details as to the changes made in Jewish/Christian relations as a result of the First Crusade. He focuses on whether or not the Crusades really had a salient impact on the Jews of the time and in the future, pointing out that persecution was nothing new to them, yet also talking about the importance of their being made extremely distinct within the European community by the Crusades. They were no longer part of it to any great extent, but rather were made out to be part of the “others” as many in Europe already had been, such as atheists and pagans.

Christian sources for information on general feelings after the First Crusade all focus on their acquisition of Jerusalem. William of Tyre, Fulcher of Chartres, the Venetian Treaty, the Travels of Saewulf, and John of Wurzburg's Pilgrim Guide all detail Jerusalem but have little, if anything, to say of Europe and the Jews. However, in the midst of the First Crusade there were several Christian documents on the Crusaders attacks of Jewish communities and the basis of those attacks. One such document is Albert of Aachen on the Peasant's Crusade, which focuses on the disorganized peasant Crusades that occurred along with the organized Crusades that went on to take Jerusalem. It provides the personal experiences of Aachen, who was in one of these peasant Crusades, and provides accounts of the slaughter of several groups of Jews. He describes it as being either “judgement of the Lord” or “some error of mind,” and the killings as not only being indiscriminatory, but also with no exception. His account also shows the Church being able to achieve little in its attempts to prevent these massacres.

Much of the focus of Christian writings of the time, however, was on the efforts to get to Jerusalem, though some accounts talk of the Crusaders' distrust of the Byzantine Empire, accounts that show some of the reasoning for the Fourth Crusade and the sack of Constantinople. The Deeds of the Franks, which has an unknown author, is such an account, and has a clear bias against the Byzantines. Many of the writings on later Crusades continue to focus on Jerusalem as well, until near the end of the Crusades when Jerusalem stops being their focus and the return to stability in Europe does.

Many of the secondary sources on this time period question how important the impact of the Crusades was on both the Jewish and Christian communities. Robert Chazan's belief is that the effect was minimal in the end – both cultures were, in many ways, used to the persecution that was being enacted, and that this was just another step. R. I. Moore, within his novel The Formation of a Persecuting Society, argues that the effect on Christians was huge, with their entire society gaining feelings of the need for separation from their Jewish neighbors, which allowed them to persecute further in the Future. Ivan G. Marcus in his article The Culture of the Early Ashkenaz argues that the Jews pulled away from the Christians community physically, mentally, and spiritually due to the sheer ferocity and shocking nature of the Crusades. All of these and more provide differing opinions on the results of the Crusades, but all agree that the Crusades caused a separation to occur between the two religions.

[edit] References