The Crusades and the Christian World of the East
The Crusades and the Christian World of the East: Rough Tolerance
Christopher MacEvitt
Series: The Middle Ages Series
Copyright Date: 2008
Published by: University of Pennsylvania Press
Pages: 280
https://www.jstor.org/stable/j.ctt3fh6pf
Search for reviews of this book
Book Info
The Crusades and the Christian World of the East
Book Description:

In the wake of Jerusalem's fall in 1099, the crusading armies of western Christians known as the Franks found themselves governing not only Muslims and Jews but also local Christians, whose culture and traditions were a world apart from their own. The crusader-occupied swaths of Syria and Palestine were home to many separate Christian communities: Greek and Syrian Orthodox, Armenians, and other sects with sharp doctrinal differences. How did these disparate groups live together under Frankish rule? In The Crusades and the Christian World of the East, Christopher MacEvitt marshals an impressive array of literary, legal, artistic, and archeological evidence to demonstrate how crusader ideology and religious difference gave rise to a mode of coexistence he calls "rough tolerance." The twelfth-century Frankish rulers of the Levant and their Christian subjects were separated by language, religious practices, and beliefs. Yet western Christians showed little interest in such differences. Franks intermarried with local Christians and shared shrines and churches, but they did not hesitate to use military force against Christian communities. Rough tolerance was unlike other medieval modes of dealing with religious difference, and MacEvitt illuminates the factors that led to this striking divergence. "It is commonplace to discuss the diversity of the Middle East in terms of Muslims, Jews, and Christians," MacEvitt writes, "yet even this simplifies its religious complexity." While most crusade history has focused on Christian-Muslim encounters, MacEvitt offers an often surprising account by examining the intersection of the Middle Eastern and Frankish Christian worlds during the century of the First Crusade.

eISBN: 978-0-8122-0269-4
Subjects: History
You do not have access to this book on JSTOR. Try logging in through your institution for access.
Log in to your personal account or through your institution.
Table of Contents
Export Selected Citations Export to NoodleTools Export to RefWorks Export to EasyBib Export a RIS file (For EndNote, ProCite, Reference Manager, Zotero, Mendeley...) Export a Text file (For BibTex)
Select / Unselect all
  1. Front Matter
    Front Matter (pp. i-iv)
  2. Table of Contents
    Table of Contents (pp. v-vi)
  3. Note on Transliteration and Names
    Note on Transliteration and Names (pp. vii-vii)
  4. Map
    Map (pp. viii-viii)
  5. Introduction
    Introduction (pp. 1-26)

    A few months after the capture of Antioch (3 June 1098), the leaders of the First Crusade wrote a letter to Pope Urban II, on whose urging they had embarked on their long, strange journey across Europe and Byzantium. The rigors of nearly two years on the march, the exhausting eight-month siege of Antioch, the euphoria of its capture, the miraculous discovery of the relic of the Holy Lance, and the astonishing victory over yet another Turkish army had left the crusaders dazed and overwhelmed. The last straw came on 1 August with the death of Adhemar of LePuy, the...

  6. Chapter 1 Satan Unleashed: The Christian Levant in the Eleventh Century
    Chapter 1 Satan Unleashed: The Christian Levant in the Eleventh Century (pp. 27-49)

    When the Armenian communities of the Kingdom of Ani, located in the highlands of what is now eastern Turkey, experienced an eclipse and an earthquake simultaneously in 1036/7, they knew that something beyond the ken of ordinary men had occurred. King Hovhannes and the katʿolikos Petros, the leader of the Armenian church, seeking the significance of these omens, sent an embassy of eminent men to consult Hovhannes Kozern, a venerable vardapet¹ whose wisdom and piety wreathed him with the stature of an Old Testament prophet. When the emissaries from the king and katʿolikos arrived at the hermit’s cell, they found...

  7. Chapter 2 Close Encounters of the Ambiguous Kind: When Crusaders and Locals Meet
    Chapter 2 Close Encounters of the Ambiguous Kind: When Crusaders and Locals Meet (pp. 50-73)

    According to the twelfth-century Jacobite chronicler and bishop Basil bar Shumana, his city of Edessa—Urhay in Syriac—was none other than Ur of the Chaldees, founded by Nimrod and birthplace of the biblical patriarch Abraham. “Ur,” Basil recognized, was merely an ancient word for “city,” and “hay” signified the Chaldeans.¹ The bishop was justifiably proud of Edessa, a city whose people, according to a well-known legend dating to Late Antiquity, believed in the divinity of Jesus before his death and before the citizens of any other city. While western eyes kept Jerusalem in sharp focus, for many eastern Christians...

  8. Chapter 3 Images of Authority in Edessa, 1100–1150
    Chapter 3 Images of Authority in Edessa, 1100–1150 (pp. 74-99)

    In the early fall of 1100, Baldwin I of Edessa learned that his elder brother, Godfrey of Bouillon, first ruler of Frankish Jerusalem, had died of “a violent and incurable disease.” A group of knights held Jerusalem for Baldwin, in defiance of the Latin patriarch of Jerusalem, Daibert of Pisa, who had hoped that on Godfrey’s death he would gain control of the city.¹ Having visited Jerusalem just a year earlier to complete his crusader vow, Baldwin was familiar with his brother’s territory as well as with the patriarch, to whom he had sworn fealty for his lands in Edessa....

  9. Chapter 4 Rough Tolerance and Ecclesiastical Ignorance
    Chapter 4 Rough Tolerance and Ecclesiastical Ignorance (pp. 100-135)

    For the chronicler Albert of Aachen, the triumph of the armies of the First Crusade at Antioch found its clearest expression not on the battlefield but in the religious ceremonies that followed the defeat of Kerbogha’s army on 28 June 1098. The fifth book of his Historia Hierosolymitana began with the description of the cleansing of the cathedral church of St. Peter of the “iniquities” of the Turks, the rebuilding of ruined altars, and the rediscovery of hidden icons and statues of Jesus and the saints. The restoration of physical buildings and sacred objects was only preparation for the spiritual...

  10. Chapter 5 The Legal and Social Status of Local Inhabitants in the Frankish Levant
    Chapter 5 The Legal and Social Status of Local Inhabitants in the Frankish Levant (pp. 136-156)

    In 1175, Baldwin, lord of Rames (Ramla), donated a local Christian peasant to the Hospitallers. He was to remain “with all things of his and of his heirs of either sex, forever in the authority of, and under the power of, the Hospital alone.”¹ Johannes Syrianus, as the charter calls him, was distinguished by a blemish in one eye, and evidently was once in charge of the cisterns of Caffer [Kafr ed-Dik], a small village tucked away in the olive groves southwest of Nablus. The ancient pools John might have cared for can still be found on the outskirts of...

  11. Chapter 6 The Price of Unity: Ecumenical Negotiations and the End of Rough Tolerance
    Chapter 6 The Price of Unity: Ecumenical Negotiations and the End of Rough Tolerance (pp. 157-180)

    In 1169, the Basilica of the Nativity in Bethlehem received on its nave, transepts, and bema a new cycle of wall mosaics. The church was one of the oldest still standing in the Holy Land; built under Justinian, it escaped destruction during the invasions and persecutions that destroyed other Christian shrines. As the birthplace of Jesus, it was holy to Christians and Muslims alike, but its thick Roman walls enclosed a host of other tombs and sacred associations: the remains of the irascible church father Jerome lay in its crypt alongside those of his lifelong companion, the Roman noblewoman Paula,...

  12. Notes
    Notes (pp. 181-228)
  13. Bibliography
    Bibliography (pp. 229-252)
  14. Index
    Index (pp. 253-270)
  15. Acknowledgments
    Acknowledgments (pp. 271-272)
University of Pennsylvania Press logo