ideology in Iberia saw a series of impacts unfold.
Explain – Initially, crusading ideology resulted in migration to the East in ‘large numbers. Barton, 35.
Explain 2 – This caused ‘Serious concern’ amongst the papacy and Spanish leaders that Muslims would strengthen their grip in Iberia. O’Banion, 384.
Explain 4 – Eventual impact of this, and crusading ideology more generally, was the development of crusade within Iberia.
Summary – Developing Barton/O’Banion, this series of impacts can be viewed as a three-step process culminating in Iberian Crusade. This section will break down this process and consider each of the three impacts.
Point – The first element of this series of impacts of crusading ideology was Iberian migration/pilgrimage to the Holy Land.
Point 2 – Barton notes that their developed a ‘frenzied desire’ to travel East thanks to crusading ideology. Barton, 35.
Explain – The ‘ideological foundation’ of crusading: pilgrimage to Jerusalem ‘energised’ Iberian Christians. O’Banion, 383-385.
Explain 2 – Purkis also notes that the ideal of ‘imitating Christ’ played a big role in Iberian’s taking up the pilgrimage East. Purkis, 125.
Evidence – Barton has utilised Sigebert of Gembloux’s ‘chronica’ to justify this argument that Iberian’s migrated East in ‘large numbers’ thanks to Crusading ideology. FOOTNOTE.
Evidence 2 – Written in ca. 1086-1106, the source lists names of Iberian crusaders from lords to knights; ‘Count Fernando Diaz, lord of Asturias’, knights ‘Fernando Nunez’, ‘Melendo Rodriguez’, even a nobleman named ‘Pedro’. The list goes on…
Analysis – Without doubt this evidence shows that crusading ideology certainly led to some Iberians migrating to the East. However, Barton is naive to the limits of Gembloux’s account.
Analysis 2 – Firstly, due to being written well outside of Iberia (Gembloux, Belgium) the authors understanding of the degree of Iberian participation is certainly hindered.
Analysis 3 – Barton is also assumptive in taking a list of names to mean that crusade occurred in ‘large numbers’; he treats the list in isolation in order to justify his claim that ideology saw many Iberians head east when in reality his evidence considers merely a fraction of Iberian Christians. Barton, 35.
Summary – Hence, whilst this does show migration to the Holy Land to be an impact of crusading ideology, it does so in a hollow manner; further evidence is required to substantiate/solidify Barton and O’Banion’s theses.
Point – Whilst Barton is unsatisfactory in his evidence selection, there are sources that reaffirm the notion that ideology resulted in Iberian migration.
Evidence – For instance, 1096, ‘a force of Catalans’ led by Geoffrey III of Roussillon arrived in Italy to join Bohemund of Antioch to head for the Holy Land. Riley-Smith, 100.
Analysis – Once again, this highlights that crusading ideology had at least some influence in Iberia leading to migration East.
Analysis 2 – Notably, the term ‘force’ is used suggesting this group of Catalans was of some size and power. Unlike previous evidence, this reinforces Barton’s claim that Iberian’s travelled East in ‘large numbers.’ Barton, 35.
Analysis 3 – The very fact this force appears relatively sizeable only proves that crusading ideals such as pilgrimage, Jerusalem, imitating Christ were having considerable impact across Iberia and more so were being actively pursued.
Evidence 2 – Further evidence supports, Iberian counts such as William Jordan of Cerdagna also participated. Riley-Smith, 71. He joined Raymond of Toulouse in travelling East.
Evidence 3 – O’Banion notes how ‘waves of Aragonese’ headed for the Holy Land too. O’Banion, 383.
Analysis – Ultimately, the evidence discussed only reaffirms the notion that Iberian’s were ‘not immune’ to crusading ideology. Barton, 35.
Summary – Hence, despite Barton’s evidence being relatively weak, when analysed in conjunction with other sources it appears his conclusions are certainly valid.
Summary 2 – Crusading ideology seemingly did ‘energise’ many Iberian Christians. O’Banion, 383. The strength of this ideology created a ‘frenzied desire’ for the Holy Land which saw ‘large numbers’ take up pilgrimage. Barton, 35.
Summary 3 – However, this migration had multiple consequences for
Vulnerability & Iberian Crusade
Point – Historians agree that the enthusiasm for crusading ideology and subsequent migration of Christians to the East created an opportunity for Muslims to strengthen their grip in Iberia.
Point 2 – Purkis puts it neatly explaining the ‘positive response' of arms-bearers to crusading ideology was regarded as ‘extremely problematic’ for Iberia. Purkis, 125.
Point 3 – O’Banion who is central to this argument explains that ecclesiastical and political leaders were ‘seriously concerned’. He provides strong evidence to substantiate his claim. O’Banion, 384.
Evidence – Notes that King Alfonso VI of Leon-Castille plead ‘a second time’ for Christians to remain in Iberia to fight Islam, he admitted to being ‘more than a little afraid’. O’Banion, 384.
Analysis – Certainly justifies his argument. The fact Alfonso was forced to reiterate his plea shows he deemed Iberia to be exceptionally vulnerable; he was aware of the need for support. His admittance at being ‘afraid’ is symbolic of just how concerned he was.
Evidence 2 – Urban himself in #### also recognised that Iberia was susceptible to Islamic expansion with so many migrating East; ‘It is no virtue to rescue Christians… in one place only to expose them to tyranny and oppression… in another’. Papsturkunden in Spain, 288.?
Analysis – As O’Banion states, it is evident there was fear on the ecclesiastical part too. Urban appears to share Alfonso’s concern. With crusading ideology seeing many travel East, Iberia could well have been susceptible to Islamic ‘tyranny and oppression’. O’Banion, 384 AND Papsturkunden in Spain, 288.
Analysis 2 – Whilst it’s obvious Urban wanted to avoid the situation, the tone of his statement is not one of ‘serious concern’ as O’Banion describes. O’Banion, 384.
Analysis 3 – Had he been so worried about the impact of crusading ideology and pilgrimage one would assume his discourse would have been far more urgent/assertive.
Analysis 4 – Yet, his statement appears more of a reminder of the Iberian-Muslim situation – it is far from panicked and does not seem to show ‘serious concern’. O’Banion, 384.
Summary – Whilst O’Banion slightly overstates the extent of the impact of crusading ideology and migration to the East in stating it was a ‘serious concern’, it remains that the evidence does substantiate his notion to a degree.
Summary 2 – Both Urban and Alfonso appear alarmed at least by their vulnerability to Islamic expansion. Crusading ideology and pilgrimage to the East seems to have certainly impacted political leaders and ecclesiastical forces within Christian Iberia.
Iberian Crusade
Point – This series of impacts cumulated in the offering of crusading ideals within Iberia.
Point 2 – The papacy was aware that migration East, caused by crusading ideology, was leaving Iberia vulnerable; to stop migration ‘once and for all’, the papacy aimed to create ‘complete parity’ between Iberia and the Holy Land. Barton, 37 AND Phillips, 247.
Point 3 – They did so by applying crusading ideals to Iberia itself….
Evidence – The process began in 1100; Paschal, who feared Iberian isolation, forbade Castilian’s from crusading and crucially offered them ‘remission of sins’ for their own Iberian campaign. O’Banion, 383-384.
Analysis – Here, Paschal appears aware of the appeal of crusading ideology. He utilises the same indulgences that previously motivated Iberian’s to migrate East to encourage arms-bearers to remain in the peninsula.
Analysis 2 – Evidently, the initial influence of crusading ideology: Eastern migration triggered a far more substantial impact, the offering of crusade within Iberian realms.
Evidence 2 – This was solidified in April 1123, the First Lateran Council, Iberia and the East became officially on par in terms of religious merit. Calixtus II declared that Iberian crusaders were to receive exactly the same indulgences as those headed for the Levant. O’Banion, 383-385.
Analysis – By putting them on par, it seems Calixtus essentially concluded that the only way to avoid crusading ideology from being a ‘serious concern’ for Iberia was by bringing it into the peninsula itself. FOOTNOTE.
Analysis 2 – This of course had a substantial impact on Iberia. Most crucially, as Phillips argues, it led to Iberia and the Levant being increasingly viewed as on par with one another.
Evidence – As Purkis notes, Iberia began to be regarded as a place of ‘meritorious undertakings.’ Purkis, 177.
Evidence 2 – Poet Marcabru described Crusading Iberia as a ‘cleansing-place’ giving the chance of purification, salvation and honour. Le Vers, 1-11.
Analysis – The language utilised here was once exclusive to that of the Holy Land. Yet, it’s use in describing Iberia allows us to deduce that the two Christian-Islamic frontiers, as Phillips argues, began to be viewed in a similar light.
Analysis 2 – Ultimately, implementing crusading impacted the Christian realms of Iberia significantly as it began the process of reaching ‘complete parity’ between Peninsula and the East. Phillips, 247.
Summary 1 – The introduction of crusading itself in Iberia completes the series of impacts initially discussed.
Summary 2 – Evidently, it is fair to conclude that crusading ideology, whilst initially only leading to migration East, created a domino effect which culminated in Iberia welcoming crusading ideals within its own Christian realms.
Summary 3 – Appreciating this series of impacts, it seems logical to describe these three arguments that are acknowledged by O’Banion/Barton as a three-step process: migration created vulnerability, which in turn led to crusading being introduced into the peninsula.
Summary 4 – With this in mind, one must conclude from this initial analysis that the impact of crusading ideology on Christian Iberia was rather substantial; not only did it see many Iberians leave the peninsula, but most vitally, it saw the development of crusading itself.
Factor: Way of Spain
Point – As has been noted, crusading ideology was ‘intrinsically linked’ to the concept of the Holy Sepulchre. Purkis, 131.
Point 2 – The introduction of crusade within Iberia did little to satisfy this ideal. The vital element to this ideology was still missing. Subsequently, this triggered yet another impact of crusading ideology to unfold. O’Banion, 386.
Explain – To satisfy the desire for the Holy Sepulchre Iberians developed a project known as ‘iter per Hispanium’. Purkis, 133.
Explain 2 – Purkis neatly describes this ideal; Iberian Crusaders aimed to liberate North Africa and Iberia from Islam in order to open up a new route to the Holy Land from the peninsula itself. Historians have also labelled it the ‘way of Spain’. Purkis, 131.