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<blockquote data-quote="Doug McCrae" data-source="post: 7809326" data-attributes="member: 21169"><p>Various effects:</p><p></p><p style="margin-left: 20px">As the [crusading] movement developed, so more and more westerners became touched directly by it. By the mid-thirteenth century, for example, there can have been few laymen and laywomen who did not hear at least one crusade sermon, probably more, in the course of their lives… With the extension of crusade taxation and other fund raising expedients, fewer and fewer pockets can have remained untouched, whether those of the peasant, townsman, cleric, or whomever. And crusaders’ thirst for cash obviously presented opportunities for those wishing to extend their interests in a particular locality, for example, since the supply side of the land market was significantly eased at times of crusade. Similarly, the wealth of the Italian maritime republics was clearly enhanced by the demands of crusaders for shipping and supply, and the establishment of the Latin settlements in the East allowed them to extend their trading ventures. The need for weapons, foodstuffs, and other necessaries also provided temporary growth in demand in crusaders’ homelands for a whole range of items, although it is impossible to know whether the economic stimulus stemming from expenditure for the crusades was outweighed by the disruption that crusading also caused to economic life.</p> <p style="margin-left: 20px"></p> <p style="margin-left: 20px">- Oxford History of the Crusades (1995) ed. Jonathan Riley-Smith</p><p></p><p>Xenophobia/bigotry:</p><p></p><p style="margin-left: 20px">Although no crusade was launched against the Jews of western Europe, their communities were profoundly affected: directly from crusaders’ physical attacks and financial extortion; and indirectly by increasingly overt anti-Semitic prejudice and discrimination arising from the development of a culture of aggressive Christian piety and religious xenophobia that crusading reflected and stimulated…</p> <p style="margin-left: 20px"></p> <p style="margin-left: 20px">The concerted atrocities inflicted on Jewish communities in the Rhineland and northern France in 1096 during the early stages of the First Crusade… set a new pattern for persecution that revolved around money, faith and civil protection. From May until July various Franco-German contingents of crusaders wrought havoc in Jewish communities the length of the Rhineland and elsewhere in northern France. From both Christian and Jewish sources, their motives appeared both material and religious. The desire to seize Jewish cash to pay for crusade expenses was widely shared; Godfrey of Bouillon extracted 1,000 marks from the Jews of Cologne and Mainz, later victims of the depredations of the followers of Count Emich of Flonheim, who committed a series of the worst outrages. The desire for money was nonetheless closely allied to a declared collective sense of vengeance on enemies of the cross. While religious claims may have acted as a cover for violent mercenary grand larceny, it appeared to some victims as a potent ideological inspiration, supported by the many instances of enforced conversion...</p> <p style="margin-left: 20px"></p> <p style="margin-left: 20px">This combination of material greed, sincere or feigned enthusiastic religious hostility, and the limits of establishment protection was displayed again during the Second Crusade, when, among other outbreaks of persecution, a charismatic Cistercian preacher Radulph whipped up anti-Jewish violence again in the Rhineland in 1146; and in England during the early stages of the Third Crusade in 1189–90, attacks that culminated in the massacre and mass suicide of Jews at York in March 1190.</p> <p style="margin-left: 20px"></p> <p style="margin-left: 20px">- The World of the Crusades (2019) Christopher Tyerman</p> <p style="margin-left: 20px"></p> <p style="margin-left: 20px">[ATTACH=full]114035[/ATTACH]</p></blockquote><p></p>
[QUOTE="Doug McCrae, post: 7809326, member: 21169"] Various effects: [INDENT]As the [crusading] movement developed, so more and more westerners became touched directly by it. By the mid-thirteenth century, for example, there can have been few laymen and laywomen who did not hear at least one crusade sermon, probably more, in the course of their lives… With the extension of crusade taxation and other fund raising expedients, fewer and fewer pockets can have remained untouched, whether those of the peasant, townsman, cleric, or whomever. And crusaders’ thirst for cash obviously presented opportunities for those wishing to extend their interests in a particular locality, for example, since the supply side of the land market was significantly eased at times of crusade. Similarly, the wealth of the Italian maritime republics was clearly enhanced by the demands of crusaders for shipping and supply, and the establishment of the Latin settlements in the East allowed them to extend their trading ventures. The need for weapons, foodstuffs, and other necessaries also provided temporary growth in demand in crusaders’ homelands for a whole range of items, although it is impossible to know whether the economic stimulus stemming from expenditure for the crusades was outweighed by the disruption that crusading also caused to economic life.[/INDENT] [INDENT][/INDENT] [INDENT]- Oxford History of the Crusades (1995) ed. Jonathan Riley-Smith[/INDENT] Xenophobia/bigotry: [INDENT]Although no crusade was launched against the Jews of western Europe, their communities were profoundly affected: directly from crusaders’ physical attacks and financial extortion; and indirectly by increasingly overt anti-Semitic prejudice and discrimination arising from the development of a culture of aggressive Christian piety and religious xenophobia that crusading reflected and stimulated…[/INDENT] [INDENT][/INDENT] [INDENT]The concerted atrocities inflicted on Jewish communities in the Rhineland and northern France in 1096 during the early stages of the First Crusade… set a new pattern for persecution that revolved around money, faith and civil protection. From May until July various Franco-German contingents of crusaders wrought havoc in Jewish communities the length of the Rhineland and elsewhere in northern France. From both Christian and Jewish sources, their motives appeared both material and religious. The desire to seize Jewish cash to pay for crusade expenses was widely shared; Godfrey of Bouillon extracted 1,000 marks from the Jews of Cologne and Mainz, later victims of the depredations of the followers of Count Emich of Flonheim, who committed a series of the worst outrages. The desire for money was nonetheless closely allied to a declared collective sense of vengeance on enemies of the cross. While religious claims may have acted as a cover for violent mercenary grand larceny, it appeared to some victims as a potent ideological inspiration, supported by the many instances of enforced conversion...[/INDENT] [INDENT][/INDENT] [INDENT]This combination of material greed, sincere or feigned enthusiastic religious hostility, and the limits of establishment protection was displayed again during the Second Crusade, when, among other outbreaks of persecution, a charismatic Cistercian preacher Radulph whipped up anti-Jewish violence again in the Rhineland in 1146; and in England during the early stages of the Third Crusade in 1189–90, attacks that culminated in the massacre and mass suicide of Jews at York in March 1190.[/INDENT] [INDENT][/INDENT] [INDENT]- The World of the Crusades (2019) Christopher Tyerman[/INDENT] [INDENT][/INDENT] [INDENT][ATTACH type="full"]114035[/ATTACH][/INDENT] [/QUOTE]
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