Saxons

“Crusading as an act of vengeance” is a new paradigm proposed by Susanna A. Throop. In this study I will focus on the question of whether the Wendish Crusade supports an “act of vengeance” paradigm. The study shows us a new understanding of how crusading was conceived as an act of vengeance in the context of the twelfth century. Through textual analysis of medieval sources it has been possible to clarify the course of the concept of divine vengeance, which often used human agents in its execution, as well as the idea of crusading as an act of vengeance. In primary sources which emphasize the necessity of a Holy War against the Wends, the concept of vengeance was intimately connected with the ideas of human justice and divine punishment. Most of these sources are clerical writings which contain biblical allusions in order to justify their aims. This paper shows how the concept of divine vengeance was perceived as an expression of both secular and religious authority, embedded in a series of commonly understood emotional responses in medieval society, and also as a value system compatible with Christianity.

În cazul venzilor, ideea cruciadei ca răzbunare divină a apărut pentru prima oară în așa-zisa Scrisoare din Magdeburg redactată în 1107/1108. Planul unei cruciade împotriva venzilor s-a concretizat abia în 1147. Refuzul ducilor saxoni de a participa la eliberarea comitatului Edessa este pus pe seama faptului că nobilimea saxonă a fost interesată în recucerirea teritoriilor venzilor. Acest context l-a forțat pe Bernard de Clairvaux să definească expediția împotriva venzilor ca o luptă împotriva dușmanilor creștinismului. Astfel, papa Eugeniu al III-lea a fost nevoit să le acorde saxonilor aceleași privilegii pe care le-au avut cruciații în Țara Sfântă.

Vocabularul răzbunării poate fi întâlnit într-un spațiu geografic larg, ce cuprinde o mare parte a creștinătății latine. Treptat, alături de păgâni, în categoria celor care trebuie pedepsiți au intrat și apostații, ereticii și schismaticii. Astfel, „răzbunarea divină” a constituit elementul central al retoricii cruciadei împotriva venzilor din 1147. Atât pentu nobilimea saxonă, cât și pentru clerici, pedepsirea venzilor a fost un act de „justiție umană”.

Considers the evidence for framing a narrative of the containment of the Viking threat to Wessex in the late 870s by the building of a system of burhs or strongholds over all of Wessex (the extent of Alfred's kingdom at the time), arguing that this time (879-880) provides the most suitable histtorical window for what can be recognised as a dramatic reorganisation of the political and military landscape.  This was made possible through King Alfred's decisive victory against the Vikings at Edington at the time.

After the death of his brother, Carloman I, Charlemagne became the sole ruler of all Franks. This put him in a position from which he could strengthen and expand the Frankish state and transform it into the official protector of Christendom. One of his first steps to accomplish this was the beginning of the war with the Saxons, which effectively lasted over half a century. Charlemagne’s imperial coronation in 800 played an important role in his conquest of the Saxons. Despite their subjugation, the Saxons continued to revolt, but by the middle of the 9th century had already successfully integrated into Frankish society and did not cause any more trouble to the empire.