First Crusade

The First Crusade (1096–1099) was the first of a series of religious wars, or Crusades, initiated, supported and at times directed by the Latin Church in the medieval period. The objective was the recovery of the Holy Land from Islamic rule. While Jerusalem had been under Muslim rule for hundreds of years, by the 11th century the Seljuk takeover of the region threatened local Christian populations, pilgrimages from the West, and the Byzantine Empire itself. The earliest initiative for the First Crusade began in 1095 when Byzantine emperor Alexios I Komnenos requested military support from the Council of Piacenza in the empire's conflict with the Seljuk-led Turks. This was followed later in the year by the Council of Clermont, during which Pope Urban II supported the Byzantine request for military assistance and also urged faithful Christians to undertake an armed pilgrimage to Jerusalem.

This call was met with an enthusiastic popular response across all social classes in western Europe. Mobs of predominantly poor Christians numbering in the thousands, led by Peter the Hermit, a French priest, were the first to respond. What has become known as the People's Crusade passed through Germany and indulged in wide-ranging anti-Jewish activities, including the Rhineland massacres. On leaving Byzantine-controlled territory in Anatolia, they were annihilated in a Turkish ambush led by the Seljuk Kilij Arslan at the Battle of Civetot in October 1096.

In what has become known as the Princes' Crusade, members of the high nobility and their followers embarked in late-summer 1096 and arrived at Constantinople between November and April the following year. This was a large feudal host led by notable Western European princes: southern French forces under Raymond IV of Toulouse and Adhemar of Le Puy; men from Upper and Lower Lorraine led by Godfrey of Bouillon and his brother Baldwin of Boulogne; Italo-Norman forces led by Bohemond of Taranto and his nephew Tancred; as well as various contingents consisting of northern French and Flemish forces under Robert Curthose (Robert II of Normandy), Stephen of Blois, Hugh of Vermandois, and Robert II of Flanders. In total and including non-combatants, the forces are estimated to have numbered as many as 100,000.

The crusader forces gradually arrived in Anatolia. With Kilij Arslan absent, a Frankish attack and Byzantine naval assault during the Siege of Nicaea in June 1097 resulted in an initial crusader victory. In July, the crusaders won the Battle of Dorylaeum, fighting Turkish lightly-armoured mounted archers. After a difficult march through Anatolia, the crusaders began the Siege of Antioch, capturing the city in June 1098. Jerusalem was reached in June 1099 and the Siege of Jerusalem resulted in the city being taken by assault from 7 June to 15 July 1099, during which its defenders were ruthlessly massacred. A Fatimid counterattack was repulsed later that year at the Battle of Ascalon, ending the First Crusade. Afterwards the majority of the crusaders returned home.

Four Crusader states were established in the Holy Land: the Kingdom of Jerusalem under Godfrey of Bouillon but not using the title king, the County of Edessa, the Principality of Antioch, and the County of Tripoli. The Crusader presence remained in the region in some form until the loss of the last major Crusader stronghold in the Siege of Acre in 1291. After this loss of all Crusader territory in the Levant, there were no further substantive attempts to recover the Holy Land.

Historical context

Christianity and Islam had been in conflict since the latter's founding in the 7th century. Less than a century passed from the death of the Islamic prophet Muhammad in 632 until the Islamic occupation of Jerusalem and the Levant beginning in 638, and Muslim invaders landed in Spain. By the 11th century, Islamic control of Spain was gradually eroded by the '' Reconquista'', but the situation in the Holy Land had deteriorated. The Fatimid dynasty ruled North Africa and swathes of Western Asia to include Jerusalem, Damascus and parts of the Mediterranean coastline from 969, but was at relative peace with the west. That all changed in 1071, with the defeat of Byzantium at the Battle of Manzikert and the loss of Jerusalem to the Seljuk dynasty two years later.

While the root causes are varied and continue to be debated, it is clear that the First Crusade came about from a combination of factors earlier in the 11thcentury in both Europe and the Near East. In Western Europe, Jerusalem was increasingly seen as worthy of penitential pilgrimages. While the Seljuk hold on Jerusalem was weak (the group later lost the city to the Fatimids), returning pilgrims reported difficulties and the oppression of Christians. The Byzantine need for military support coincided with an increase in the willingness of the western European warrior class to accept papal military command.

Situation in Europe

By the 11th century, the population of Europe had increased greatly as technological and agricultural innovations allowed trade to flourish. The Catholic Church had become a dominant influence on Western civilization. Society was organized by manorialism and feudalism, political structures whereby knights and other nobles owed military service to their overlords in return for the right to rent from lands and manors.

In the period from 1050 until 1080, the Gregorian Reform movement developed increasingly more assertive policies, eager to increase its power and influence. This prompted conflict with eastern Christians rooted in the doctrine of papal supremacy. The Eastern church viewed the pope as only one of the five patriarchs of the Church, alongside the Patriarchates of Alexandria, Antioch, Constantinople and Jerusalem. In 1054 differences in custom, creed and practice spurred Pope Leo IX to send a legation to the Patriarch of Constantinople, which ended in mutual excommunication and an East–West Schism.

Early Christians were used to the employment of violence for communal purposes. A Christian theology of war inevitably evolved from the point when Roman citizenship and Christianity became linked. Citizens were required to fight against the empire's enemies. Dating from the works of the 4th-century theologian Augustine of Hippo a doctrine of holy war developed. Augustine wrote that an aggressive war was sinful, but war could be justified if proclaimed by a legitimate authority such as a king or bishop, it was defensive or for the recovery of lands, and it did not involve excessive violence. The breakdown of the Carolingian Empire in Western Europe created a warrior caste who now had little to do but fight amongst themselves. Violent acts were commonly used for dispute resolution, and the papacy attempted to mitigate it.

Pope Alexander II developed recruitment systems via oaths for military resourcing that Gregory VII further extended across Europe. These were deployed by the Church in the Christian conflicts with Muslims in the Iberian Peninsula and for the Norman conquest of Sicily. Gregory VII went further in 1074, planning a display of military power to reinforce the principle of papal sovereignty in a holy war supporting Byzantium against the Seljuks, but was unable to build support for this. Theologian Anselm of Lucca took the decisive step towards an authentic crusader ideology, stating that fighting for legitimate purposes could result in the remission of sins.

On the Iberian Peninsula there was no significant Christian polity. The Christian realms of León, Navarre and Catalonia lacked a common identity and shared history based on tribe or ethnicity so they frequently united and divided during the 11th and 12th centuries. Although small, all developed an aristocratic military technique and in 1031 the disintegration of the Caliphate of Córdoba in southern Spain created the opportunity for the territorial gains that later became known as the '' Reconquista''. In 1063, William VIII of Aquitaine led a combined force of French, Aragonese and Catalan knights to take the city of Barbastro that had been in Muslim hands since the year 711. This had the full support of Alexander II, and a truce was declared in Catalonia with indulgences granted to the participants. It was a holy war but differed from the First Crusade in that there was no pilgrimage, no vow, and no formal authorisation by the church. Shortly before the First Crusade, Urban II had encouraged the Iberian Christians to take Tarragona, using much of the same symbolism and rhetoric that was later used to preach the crusade to the people of Europe.

The Italo-Normans were successful in seizing much of Southern Italy and Sicily from the Byzantines and North African Arabs in the decades before the First Crusade. This brought them into conflict with the Papacy leading to a campaign against them by Pope Leo IX who they defeated at Civitate, although when they invaded Muslim Sicily in 1059 they did so under a papal banner: the '' Invexillum sancti Petrior,'' or banner of St. Peter. Robert Guiscard captured the Byzantine city of Bari in 1071 and campaigned along the Eastern Adriatic coast around Dyrrachium in 1081 and 1085.

Situation in the East

Since its founding, the Byzantine Empire was an historic center of wealth, culture and military power. Under Basil II, the territorial recovery of the empire reached its furthest extent in 1025. The Empire's frontiers stretched east to Iran, Bulgaria and much of southern Italy were under control, and piracy in the Mediterranean Sea had been suppressed. Relations with the Empire's Islamic neighbours were no more quarrelsome than relations with the Slavs or Western Christians. Normans in Italy; Pechenegs, Serbs and Cumans to the north; and Seljuk Turks in the east all competed with the Empire, and to meet these challenges the emperors recruited mercenaries, even on occasion from their enemies.

The Islamic world also experienced great success since its foundation in the 7th century, with major changes to come. The first waves of Turkic migration into the Middle East enmeshed Arab and Turkic history from the 9thcentury. The status quo in Western Asia was challenged by later waves of Turkish migration, particularly the arrival of the Seljuk Turks in the 10thcentury. These were a minor ruling clan from Transoxania. They converted to Islam and migrated into Iran to seek their fortune. In the following two decades they conquered Iran, Iraq and the Near East. The Seljuks and their followers were Sunni Muslims, which led to conflict in Palestine and Syria with the Shi'ite Fatimid Caliphate. The Seljuks were nomads, Turkish speaking, and occasionally shamanistic, unlike their sedentary, Arabic-speaking subjects. This was a difference that weakened power structures when combined with the Seljuks' habitual governance of territory based on political preferment and competition between independent princes rather than geography. The Byzantine Emperor, Romanos IV Diogenes, attempted to suppress the Seljuks' sporadic raiding, but was defeated at the Battle of Manzikert in 1071, the only time in history a Byzantine emperor became the prisoner of a Muslim commander. The result of this disastrous defeat was the loss of the Eastern Roman Empire's Anatolian heartland, and was one of the root causes of the First Crusade.

From 1092 the status quo in the Middle East disintegrated following the death of the vizier and effective ruler of the Seljuk Empire, Nizam al-Mulk. This was closely followed by the deaths of the Seljuk sultan Malik-Shah and the Fatimid caliph Al-Mustansir Billah. Wracked by confusion and division, the Islamic world disregarded the world beyond, so that, when the First Crusade arrived, it came as a surprise. Malik-Shah was succeeded in the Anatolian Sultanate of Rûm by Kilij Arslan, and in Syria by his brother Tutush I. When Tutush died in 1095 his sons Ridwan and Duqaq inherited Aleppo and Damascus, respectively, further dividing Syria amongst emirs antagonistic towards each other, as well as Kerbogha, the atabeg of Mosul. Egypt and much of Palestine were controlled by the Fatimids. The Fatimids, under the nominal rule of caliph al-Musta'li but actually controlled by their vizier al-Afdal Shahanshah, lost Jerusalem to the Seljuks in 1073 but succeeded in recapturing the city in 1098 from the Artuqids, a smaller Turkish tribe associated with the Seljuks, just before the arrival of the crusaders.

Council of Clermont

The major ecclesiastical impetuses behind the First Crusade were the Council of Piacenza and subsequent Council of Clermont, both held in 1095 by Pope Urban II, and resulted in the mobilization of Western Europe to go to the Holy Land. Byzantine emperor Alexios I Komnenos, worried about the advances of the Seljuks in the aftermath of the Battle of Manzikert of 1071 who had reached as far west as Nicaea, sent envoys to the Council of Piacenza in March 1095 to ask Pope Urban II for aid against the invading Turks.
Urban responded favourably, perhaps hoping to heal the Great Schism of forty years earlier, and to reunite the Church under papal primacy by helping the Eastern churches in their time of need. Alexios and Urban had previously been in close contact in 1089 and after, and had discussed openly the prospect of the (re)union of the Christian church. There were signs of considerable co-operation between Rome and Constantinople in the years immediately before the crusade.

In July 1095, Urban turned to his homeland of France to recruit men for the expedition. His travels there culminated in the ten-day Council of Clermont, where on 27 November he gave an impassioned sermon to a large audience of French nobles and clergy. There are five versions of the speech recorded by people who may have been at the council ( Baldric of Dol, Guibert of Nogent, Robert the Monk, and Fulcher of Chartres) or who went on crusade (Fulcher and the anonymous author of the ''Gesta Francorum''), as well as other versions found in the works of later historians (such as William of Malmesbury and William of Tyre). All of these versions were written after Jerusalem had been captured. Thus it is difficult to know what was actually said and what was recreated in the aftermath of the successful crusade. The only contemporary records are a few letters written by Urban in 1095. It is also thought that Urban also may have preached the Crusade at Piacenza, but the only record of which is by Bernold of St. Blasien in his ''Chronicon''.

The five versions of the speech differ widely from one another in regard to particulars, but all versions except that in the ''Gesta Francorum'' agree that Urban talked about the violence of European society and the necessity of maintaining the Peace of God; about helping the Greeks, who had asked for assistance; about the crimes being committed against Christians in the east; and about a new kind of war, an armed pilgrimage, and of rewards in heaven, where remission of sins was offered to any who might die in the undertaking. They do not all specifically mention Jerusalem as the ultimate goal. However, it has been argued that Urban's subsequent preaching reveals that he expected the expedition to reach Jerusalem all along.''Urban and the Crusaders''. I
Translations and reprints from the original sources of European history
Dept. of History, University of Pennsylvania. Volume 1, No. 2. pp. 2–12. According to one version of the speech, the enthusiastic crowd responded with cries of '' Deus lo volt!––''God wills it!.

Peter the Hermit and the People's Crusade

The great French nobles and their trained armies of knights were not the first to undertake the journey towards Jerusalem.Murray, Alan V. (2006)."People's Crusades (1096)". In ''The Crusades – An Encyclopedia''. pp. 939–941. Urban had planned the departure of the first crusade for 15 August 1096, the Feast of the Assumption, but months before this, a number of unexpected armies of peasants and petty nobles set off for Jerusalem on their own, led by a charismatic priest called Peter the Hermit. Peter was the most successful of the preachers of Urban's message, and developed an almost hysterical enthusiasm among his followers, although he was probably not an "official" preacher sanctioned by Urban at Clermont. It is commonly believed that Peter's followers consisted entirely of a massive group of untrained and illiterate peasants who did not even know where Jerusalem was, but there were also many knights among the peasants, including Walter Sans Avoir, who was lieutenant to Peter and led a separate army.

Lacking military discipline, in what likely seemed to the participants a strange land ( Eastern Europe), Peter's fledgling army quickly found itself in trouble despite the fact they were still in Christian territor