How could I resist a book that took my alma mater‘s motto as its epigraph? Of course I couldn’t, all the more so because I wanted to read something about knights and journeys and castles, and none of the fantasy that was close at hand was as immediately appealing.
The version of Riley-Smith’s book that I have is a second edition, published in 2005 as a revision of the 1987 edition. The brief preface to the new edition was very interesting to me because it sketched how the concerns of historians had changed over more than a decade and a half, a glimpse of the historicity of history, so to speak. (It also leads me to wonder what has changed in the time since, though not, mind, enough to seek out a current book on the topic.) Here was one of the most interesting points:
“Most historians also seem to have lost interest in the question of whether the Latin settlements in the East were colonies or not. This may also be a result of general disillusionment with Marxism, but it should be added that the conviction that the settlements were examples of early colonialism is still axiomatic in Arab and in some Israeli circles.” (p. xxv) There are some adjectives missing between “Most” and “historians” that would go a long way toward clarifying who Riley-Smith thinks matter. It’s an interesting glimpse into how history informs and is shaped by current relations and controversies to say that viewing the crusades as colonial enterprises is “axiomatic” in Arab circles. It sets the stage for, at best, a great deal of miscommunication.
More aspects that changed between 1987 and 2005, according to Riley-Smith, include growing interest in the motivation of crusaders, greater knowledge of the smaller crusades to the East in between the traditionally numbered crusades, deeper understanding of the Latin settlements in the East, and increased interest in the military orders including the order-states of Prussia, Rhodes and Malta. All of these changes were shaped by greater access to a wider range of sources, something that will have only expanded in the meantime, especially as archives have become digitally accessible. (I do wish the maps had been re-done with 2005 technology instead of keeping 1987’s dot-screen overlays.)
In the course of just over 300 pages Riley-Smith lays out the history of crusading, from the ideas about violence, penitence and just wars that gave rise to the First Crusade just before 1100 through Napoleon’s extinguishment of Hospitaller Malta in 1798, by which time crusading had long since ceased to be a vital force in Western Europe. Riley-Smith gives the most details on the First Crusade as a way of explaining the movement, its trials, its successes, and its many legacies. He takes what is called a “pluralist” view of crusading, showing how similar acts, theology and papal perspective apply to crusades in the Baltic, Iberia and within Western Christendom every bit as much as to crusades to the Holy Land. Apparently this was in opposition to a traditional view that crusading only involved lands around the eastern Mediterranean. I am not sure who supposedly held this view, as the German and Polish history I am familiar with certainly regarded the actions in the Baltic realm as crusades. (And not just historians: the title of Henryk Sienkiewicz’s popular novel from 1900 is Krzyżacy, which is usually translated as The Knights of the Cross or The Teutonic Knights but could simply be rendered as Crusaders.) At any rate, that is more a matter for the guild of historians than for the general reader at whom Riley-Smith’s work is aimed.









