The Children's Crusade is the name given to a variety of fictional and factual events which happened in 1212 that combine some or all of these elements: visions by a French or German boy; an intention to peacefully convert Muslims in the Holy Land to Christianity; bands of children marching to Italy; and children being sold into slavery.
A study published in 1977 cast doubt on the existence of these events and many historians now believe that they were not (or not primarily) children but multiple bands of "wandering poor" in Germany and France, some of whom tried to reach the Holy Land and others who never intended to do so. Early versions of events, of which there are many variations told over the centuries, are largely apocryphal.
Version of events
The long-standing view of the Children's Crusade, of which there are many variations, is some version of events with similar themes. A boy began preaching in either France or Germany claiming that he had been visited by Jesus and told to lead a Crusade to peacefully convert Muslims to Christianity. Through a series of supposed portents and miracles he gained a considerable following, including possibly as many as 30,000 children. He led his followers south towards the Mediterranean Sea, in the belief that the sea would part on their arrival, allowing him and his followers to march to Jerusalem, but this did not happen. Two merchants gave "free" passage on boats to as many of the children as were willing. They were then either taken to Tunisia and sold into slavery, or died in a shipwreck on San Pietro Island off Sardinia during a gale. Some may have failed to reach the sea, dying or giving up from starvation and exhaustion.
According to more recent research there seem to have actually been two movements of people (of all ages) in 1212 in Germany and France. The similarities of the two allowed later chroniclers to combine and embellish the tales.
In the first movement, Nicholas, a shepherd from the Rhineland in Germany and possessed of an extraordinary power of speech, tried to lead a group across the Alps and into Italy in the early spring of 1212. Nicholas promised that the sea would dry up before them and allow his followers to cross into the Holy Land. Rather than believing he could somehow fight the Saracens, however, he claimed that the Moslem kingdoms would be defeated when their citizens converted to Christianity. His disciples went off to preach the call for the "Crusade" across the German lands, and they amassed in Cologne after a few weeks. Splitting into two groups, the crowds took different roads through Switzerland. Two out of every three people on this ghastly journey died, while many others returned to their homes. About 7,000 arrived in Genoa in late August. They immediately marched to the harbor, expecting the sea to divide before them; when it did not many became bitterly disappointed. A few accused Nicholas of betraying them, while others settled down to wait for God to change his mind, since they believed that it was unthinkable he would not eventually do so. The Genoese authorities were impressed by the little band, and they offered citizenship to those who wished to settle in their city. Most of the would-be Crusaders took up this opportunity. Nicholas refused to admit defeat and traveled to Pisa, his movement continuing to break up along the way. He and a few loyal followers continued to the Papal States, where Pope Innocent III treated them kindly enough. The remaining ones departed for Germany after the Pontiff told them to be good and return home. Nicholas did not survive the second attempt across the Alps; back home his father was arrested and hanged under pressure from angry families whose relatives had perished while following the child.
The second movement was led by a twelve year old French shepherd boy named Stephan of Cloyes, who claimed in June that he bore a letter for the king of France from Jesus. Large gangs of youth around his age were drawn to him, most of whom claimed to possess special gifts of God and thought themselves miracle workers. Attracting a crowd of over 30,000 people, some adults and children alike, he went to Saint-Denis, where he was seen to cause miracles. On the orders of Philip II, taken from the advice of the University of Paris, the people were implored to return home. Philip himself did not appear impressed, especially since his unexpected visitors were led by a mere child, and refused to take them seriously. Stephan, however, was not dissuaded, and began preaching at a nearby abbey. From Saint-Denis, Stephan traveled around France, spreading his messages as we went, promising to lead charges of Christ to Jerusalem. Although the Church was skeptical, many adults were impressed by his teaching. Still, few of those who initially joined him possessed his activeness; it is estimated that there were less than half the initial 30,000 remaining, a figure that was shrinking rapidly, rather than growing as perhaps anticipated.
At the end of June 1212, Stephan led his largely juvenile Crusaders from Vendôme to Marseilles. They survived by begging for food, while the vast majority seems to have been disheartened by the hardship of this journey and returned to their families.
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Recent research suggests the participants were not children, at least not the very young. The confusion started because later chroniclers, who were not witness to the events of 1212 and who were writing 30 years or more later, began to translate the original accounts and misunderstood the Latin word pueri, meaning "boys", to mean literally "children". The original accounts did use the term pueri but it had a derogatory slang meaning, as in calling an adult man a "boy" can be condescending. In the early 13th century, bands of wandering poor started cropping up throughout Europe; these were people displaced by economic changes at the time which forced many peasants in northern France and Germany to sell their land—they were often referred to as pueri in a condescending manner. This mistaken literal interpretation of pueri as "children" gave rise to the idea of a "Children's Crusade" by later authors who found the story too good not to be true, particularly with so much public support and interest in crusading. Within a generation or two after 1212, the idea of children going on crusade became ingrained in history, retold countless times over the centuries with many different versions, and only in the 20th century has the myth been re-examined by looking at the earliest sources (see Historical studies below).
According to Peter Raedts, professor in Medieval History at the Radboud University of Nijmegen, there are only about 50 sources from the period that talk about the crusade, ranging from a few sentences to half a page. Raedts categorizes the sources into three types depending on when they were written:
- Contemporary sources written by 1220;
- Sources written between 1220 and 1250 (the authors could have been alive at the time of the crusade but wrote their memories down later);
- Sources written after 1250 by authors who received their information second or third hand.
Raedts does not consider the sources after 1250 to be authoritative, and of those before 1250, he considers only about 20 to be authoritative. It is only in the later non-authoritative narratives that a "children's crusade" is implied by such authors as Vincent of Beauvais, Roger Bacon, Thomas of Cantimpré, Matthew Paris and many others.
Prior to Raedts' 1977 study, there had only been a few historical publications researching the Children's Crusade. The earliest were by Frenchman G. de Janssens (1891) and German R. Röhricht (1876). They analyzed the sources but did not analyze the story. American medievalist Dana Carleton Munro (1913–14), according to Raedts, provided the best analysis of the sources to date and was the first to significantly provide a convincingly sober account of the Crusade sans legends. Later, J. E. Hansbery (1938–9) published a correction of Munro's work, but it has since been discredited as based on an unreliable source. German psychiatrist Justus Hecker (1865) did give an original interpretation of the crusade, but it was a polemic about "diseased religious emotionalism" that has since been discredited.
P. Alphandery (1916) first published his ideas about the crusade in 1916 in an article, which was later published in book form in 1959. He considered the crusade to be an expression of the medieval cult of the Innocents, as a sort of sacrificial rite in which the Innocents gave themselves up for the good of Christendom; however he based his ideas on some of the most untrustworthy sources.
Adolf Waas (1956) saw the Children's Crusade as a manifestation of chivalric piety and as a protest against the glorification of the holy war. H. E. Mayer (1960) further developed Alphandery's ideas of the Innocents, saying children were the chosen people of God because they were the poorest, recognizing the cult of poverty he said that "the Children's Crusade marked both the triumph and the failure of the idea of poverty." Giovanni Miccoli (1961) was the first to note that the contemporary sources did not portray the participants as children. It was this recognition that undermined all other interpretations, except perhaps that of Norman Cohn (1971) who saw it as a chiliastic movement in which the poor tried to escape the misery of their everyday lives. Peter Raedts' 1977 analysis is considered the best source to date to show the many issues surrounding the Children's Crusade.
Beyond the scientific studies there are many popular versions and theories about the Children's Crusades. Norman Zacour in the survey A History of the Crusades (1962) generally follows Munro's conclusions, and adds that there was a psychological instability of the age, concluding the Children's Crusade "remains one of a series of social explosions, through which medieval men and women—and children too—found release".
Steven Runciman gives an account of the Children's Crusade in his A History of the Crusades. Raedts notes that "Although he cites Munro's article in his notes, his narrative is so wild that even the unsophisticated reader might wonder if he had really understood it." Donald Spoto, in a book about Saint Francis of Assisi, said monks were motivated to call them children, and not wandering poor, because being poor was considered pious and the Church was embarrassed by its wealth in contrast to the poor. This, according to Spoto, began a literary tradition from which the popular legend of children originated. This idea follows closely with H. E. Mayer.
In the arts
Works of art specifically and primarily about the Medieval event. Because of the large number of works that reference "Children's Crusade" for various artistic purposes, it is beyond the scope to list them all here, this list is focused on works that are set in in Middle Ages and focus primarily on a re-telling of the events. For other uses see Children's Crusade (disambiguation).
- La croisade des enfants ("The Children's Crusade", 1896) by Marcel Schwob.
- La Croisade des Enfants (1902), a seldom-performed oratorio by Gabriel Pierné, featuring a children's chorus, is based on the events of the Children's Crusade.
- Children's Crusade - a contemporary opera by R. Murray Schafer, premiered by Soundstreams Canada Concerts in partnership with Luminato in Toronto in 2009.
- Cruciada copiilor ( en. Children's Crusade ) (1930), a play by Lucian Blaga based upon the Crusade.
- The Children's Crusade (1958), children's historical novel by Henry Treece, includes a dramatic account of Stephen of Cloyes attempting to part the sea at Marseille.
- The Gates of Paradise (1960), a novel by Jerzy Andrzejewski centres around the crusade, with the narrative employing a stream of counsciousness technique.
- The Death of the Bishop of Brindisi (1963), cantata by Gian-Carlo Menotti, describes a dying bishop's guilt-ridden recollection of the Children's Crusade, during which he questions the purpose and limitations of his own power.
- Children's Crusade, Opus 82, A Ballad for Children's Voices and Orchestra (1968), cantata with music by Benjamin Britten, and words by Bertolt Brecht and Hans Keller.
- "Song of the Marching Children" (1971) by Dutch Progressive rock band Earth and Fire from the album of the same name. The song references the Children's Crusade but does not explicitly mention it by name.
- Crusade in Jeans (Dutch Kruistocht in spijkerbroek), is a 1973 novel by Dutch author Thea Beckman and a 2006 film adaptation about the Children's Crusade through the eyes of a time traveller.
- The Children's Crusade (1973), a play by Paul Thompson first produced at the Cockpit Theatre (Marylebone), London by the National Youth Theatre.
- A Long March To Jerusalem (1978), a play by Don Taylor about the story of the Children's Crusade.
- An Army of Children (1978), a novel by Evan Rhodes that tells the story of two boys, a Christian and a Jew, partaking in the Children's Crusade.
- Children's crusade (1985) a song by Sting.
- Lionheart (1987), a historical/fantasy film, loosely based on the stories of the Children's Crusade.
- "Sea and Sunset" (1989), short story by Mishima Yukio.
- Yndalongg (1996), a 10" released by the Austrian musical duo The Moon Lay Hidden Beneath A Cloud features a track based upon the story of the Children's Crusade. The same song is also featured on their 1999 release Rest on your Arms reversed.
- The Fire of Roses (2003), a novel by Gregory Rinaldi
- Crusade of Tears (2004), a novel from the series Journey of Souls by C.D. Baker.
- "Crusade: A March through Time" (2006), sci-fi fantasy movie directed by Ben Sombogaart in which a young soccer player (Joe Flynn) is transported back in time and joins the Children's Crusade.
- The Crusade of Innocents (2006), novel by David George, suggests that the Children's Crusade may have been affected by the concurrent crusade against the Cathars in Southern France, and how the two could have met.
- The Scarlet Cross (2006), a novel for youth by Karleen Bradford
- 1212: Year of the Journey (2006), a novel by Kathleen McDonnell. Young adult historical novel.
- Sylvia (2006) a novel by Bryce Courtney. Follows a teenage girl during the crusades.
- The Children's Crusade (2009) chorus for children about the crusades composed by R. Murray Schafer
- ^ a b c d e f Raedts, P (1977). "The Children's Crusade of 1213". Journal of Medieval History 3.
- ^ a b c d Russell, Frederick, "Children's Crusade", Dictionary of the Middle Ages, 1989
- ^ a b c d e f g h i Bridge, Antony. The Crusades. London: Granada Publishing, 1980. ISBN 0531098729
- ^ See Wiktionary entry for Boy", definition #5, "A lower-class or disreputable man; a worthless person".
- ^ Munro, D. C. (1913–14). "The Children's Crusade". American Historical Review. 19:516–24.
- ^ Alphandery, P. (1954). La Chrétienté et l'idée de croisade. 2 vols.
- ^ Waas, A. (1956). Geschichte der Kreuzzüge
- ^ Mayer, H.E. (1972). The Crusades
- ^ Miccoli, G. (1961). "La crociata dei fancifulli". Studi medievali. Third Series, 2:407–43
- ^ Cohn, N. (1971). The pursuit of the millennium. London.
- ^ Runciman, Steven (1951). "The Children's Crusade", from A History of the Crusades.
- ^ http://www.thefreelibrary.com/The+Children%27s+Crusade%3A+R.+Murray+Schafer%27s+new+work+takes+its...-a0206163144
- Gary Dickson, The Children's Crusade: Medieval History, Modern Mythistory, 2008, Palgrave Macmillan. ISBN 978-1403999894
- Frederick Russell, "Children's Crusade", Dictionary of the Middle Ages, 1989, ISBN 0-684-17024-8
- Peter Raedts, "The Children's Crusade of 1212", Journal of Medieval History, 3 (1977)), summary of the sources, issues and literature.
- Chronica Regiae Coloniensis, a (supposedly) contemporary source. From the Internet Medieval Sourcebook.
- The Children's Crusade, from History House
- Cardini Franco, Del Nero Domenico, La crociata dei fanciulli, Giunti Editore, 1999, ISBN 88-09-21770-5
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