Prejudice in The Song of Roland Essay

Many have priorly stated that history repeats itself time and time again. This can be seen throughout history but, especially so during the Crusades. This paper will discuss the parallels between the First and Fourth Crusade. We will also take a brief look at the aftermath of the Fourth Crusade and how it compares to the aftermath of the Second Crusade.

Robert the Monk’s history of the First Crusade, Historia Iherosolimitana (HI), was composed several years after the events it records. There is also no evidence making him an eyewitness for the anything he transcribes except for the Council of Clermont. Robert is generally accepted as a valuable source for the First Crusade as his story is based on the Gesta Francorum and he was commissioned by his abbot to offer a new more exciting account of the crusades.1 Robert’s account includes a number of themes as he describes different people the Crusaders encounter. In the history of the First Crusade, Robert the Monk uses his description of the Muslims

Overall, there are a number of similarities in the two faiths’ treatment of minority religions. Still, an examination of Medieval Christians' inter-faith relations finds a history of religious diplomacy much more fragmented than that of the Muslims. In Christianity, tolerance and persecution were part of the ebb and flow of the passage of power from one ruler to the next, as well as the power struggle between the church and the state. On the other hand, Muslims had no such struggle; their church and state were one and the same. Unlike Christians, they did not have separate laws for the sacred and profane, the secular and religious. The passage of power from one Islamic ruler to the next rarely brought with it radical amendments in the treatment of infidels, although exceptions did exist.

The brief campaign of the thirteen-century Children’s crusade was not technically a crusade in the sense that medieval Europeans understood the term and lasted only a few months during the year 1212. It lacked Papal sanction and its participants marched without the customary indulgences granted to those engaged in warfare to defend the Faith. Uncharacteristic as it was, the Children’s Crusade was a revealing chapter in medieval history, as it exemplified the depths of crusading zeal along with the unrestrained behavior of which enthusiasm and faith are capable. The children’s crusade was nothing less than a destructive movement that preyed on those in its paths, much like the earlier crusades had done. It was during the late august of 1212, that rows of zealous children and the priest guiding them had stood on the dockside of Marseilles awaiting for a parting of the Mediterranean to permit passage to the holy land. The children marched unarmed, in some notion of converting the Muslims seems to have taken place of the usual crusaders zeal for battle.

he subject of the crusades is still a very controversial topic that spans across various time periods and has religious, social, and political implications. The first crusade started off as a widespread pilgrimage that ended as a military expedition resulting in the recapture of Jerusalem in 1099. The crusades initiated from a call from help from Alexius for the protection of Constantinople and the recovery of Anatolia. For centuries textbooks have repeated with routine regularity, that the immediate cause, of the Crusades was the Turkish conquest of the Near East, which apparently was a very real threat to Christendom, that had to be countered by military action. With this in mind, the primary purpose of this essay is to identify the various reasons that contributed to the start of the first crusade, while disproving the fact that the first Crusade was a response to a military threat. In discovering the true cause of the first crusades it is necessary to examine it from all aspects from the start to the finish.

In The middle of the Eleventh Century The tranquillity of the eastern Mediterranean seemed assured for many years to come, but little did the people know what was ahead . This, thus embark us on a journey back into the First Crusade. In this paper I will be discussing the events that lead up to the first in a long line of crusades. I will also be mentioning the lives of some of the crusaders through letters that they wrote. The crusades were a time of confusion for most people, yet today we look back at them as a turning point.

At this point in history the men who fought the wars were lead by their leaders with a code of chivalry. Chivalry can be explained as “the Anglo-Saxon code on steroids.” (McGee) Which is, explained further, a moral system for a good way to conduct fighting. The knights in Arthurian time went even further with that code to say that it was a way to conduct oneself not only in battle, but at all times. Knights, by being chivalrous, were kind to all people, fought well and true, kept faith and believed in the Christian God, and fought for their kings. Chivalry can be found across the Arthurian texts, The Song of Roland is one of the texts that has multiple examples of chivalry.

The overall characteristic that it shown about Christians is that they are barbaric and backward. Unlike the Christian source, it doesn’t include much vicious language and focuses on culture rather than religion. The first part of the text describes a doctor witnessing the medical practices of the Christians. You get the opinion that the methods they are using are out-dated and dangerous. For example the Frankish physician “peeled off the skin… until the bone of the skull was exposed and rubbed it with salt. The women expired instantly”. Another characteristic that is expressed through this text is that they are cold hearted and have a lack of respect. The text describes a man finding his wife sleeping around; he barely acknowledges it giving the feeling that the man is passionless. This subtly characterises Christians. The intended audience for this would have been educated Muslims. It would help explain the thinking behind the Christians taking over their land as they are just

The fall of the Western Roman Empire in the late fifth century plunged Europe into a long period of darkness and barbarism. This era until the dawn of the ‘age of discovery’ in the sixteenth century was later termed to be the ‘Middle Ages’. While this epoch of European history is labeled as ‘middle’ or even ‘dark’, it was during this time that many social, political and cultural developments took place. The obliteration of the great Roman Empire left Europe prey for disunity and continuous foreign invasion and migration. From Scotland to the alps of Sicily a prayer emerged in the ninth century, “Save us, O God, from the violence of the Northmen”. Now known as Vikings, these northmen were pagan Germanic people from Norway, Sweden and Denmark that often went on raids and harassed isolated monasteries and villages throughout the continent. Similarly peoples known as Magyars from central Europe looted settlements took captives and forced leaders to pay tribute to prevent further attacks. Muslims from North Africa already ruled most of Spain and continued northward towards central Italy and southern France. The expansion of Islam continued on into the tenth and eleven centuries during the times of the Fatimid Caliphate and the Seljuk Turks. The centuries before the first crusade were one of terror and chaos from a European or Christian perspective. People were frightened that their world was slowly coming to an end, overrun by pagans and Muslims. This fear combined with

When comparing the epic poem of The Song of Roland to the romantic literature of Ywain, the differences between the early medieval period and the high medieval period become evident. Both The Song of Roland and Ywain depicts the societies from which each story derives its fundamental characteristics. Through close observation, one is able to see the shifts in customs and mentality that make the move from the epic to the romance possible. In his chapter 'From Epic to Romance', R.W. Southern shows how this transformation manifests itself through changing ecclesiastical and secular thoughts and feelings.

Through the deliverance of a speech the former Pope Urban II incited Catholics all over Europe to take action in reclaiming the Holy city of Jerusalem from the Muslims in the Middle East. It was in this year,1095, that the beginning of the first, of nine, Crusades and thus the first series of religious wars between the Catholics and Muslims begun. The focus of this paper will remain on the Third Crusade (1189-1192 A.D)- more specifically the actions of ‘Islam’s Warrior Hero’ Ṣalāḥ ad-Dīn Yūsuf ibn Ayyūb who was better known to the English as Saladin- Sultan of Egypt. How did one individual gain the respect of both his Muslim followers and his enemies- the Catholic Europeans? Throughout history Saladin has been portrayed as a charismatic, honourable, virtuous and chivalrous man by the historians and chroniclers of the Middle East and Europe. Even the Europeans who sought to dislike this man due to his religious affiliations could not, as he encompassed all the qualities in which a great leader and a good ‘Christian’ was thought to possess.

The Crusades: A Short History, written by British Historian Jonathan Riley-Smith, offers a broad overview of this part of the medieval era, but he also explores how historians have attempted to explain these events in modern terms. Riley-Smith also makes sure to note all major contributors to the Crusade movement and their personalities. Numerous scholars have wondered whether this was a political or religious mission. This helps to spark the question of why people would leave their homes and their families to risk their lives invading a land that was thousands of miles away for religious reasons. In his book, Riley-Smith makes this era come alive for the modern reader. He does

Roland’s display of pride at the beginning of the poem sets the events in motion for the knight’s downfall. For Roland proudly suggests that his stepfather, Ganelon, represent King Charlemagne as the French messenger. Ganelon reacts furiously because his own

In Song of Roland, the ideas of chivalry and loyalty to one’s king are central. Throughout the text, the author uses the concepts of good versus evil, shown by the Christians versus Muslims, as well as loyalty versus treason, shown by Roland versus Ganelon, to highlight and exemplify the ideals of the code of knighthood. The main character, Roland, is often presented as being an exemplary knight; he personifies the conventional chivalric values of the time such as bravery and loyalty, but he also struggles to balance these values in order to be a responsible leader. Roland is in stark contrast to his stepfather, Ganelon, as well as being in slight contrast to his close friend, Oliver. These contrasts of character come to a climax as the battle against the Muslim army at Roncesvalles begins; Oliver and Roland debate over whether they should call the king to help them, leading to the eventual demise of the French army. This specific scene brings to light the ideological dilemma of bravery versus wisdom and logic, by utilizing Roland as an example of the former, and Oliver of the latter. Roland, as evidenced by this situation, displays perfect loyalty to one’s king and God by being incredibly brave in the face of danger, making sacrifices that he sees are necessary, and fought valiantly until his death, all the while keeping the utmost faith in his God and king.

Among various political, social, and religious strife, the Medieval Literature is characterized by Christian influence and beliefs. In medieval texts, authors highlight the importance and grandeur of the Christian faith by contrasting it with descriptions of foreign lands. As a result, people received a false view of these faraway lands that included Syria and India. In texts such as Sir John Mandeville’s The Book of Marvels and Travels and Geoffrey Chaucer’s “The Man of Law’s Tale” offer examples of othering by their misunderstanding of foreign people and criticism of their religion which in turn facilitates the authors in defining the Christian European identity.