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Women in the Crusades

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Although women's contributions to the crusades have historically been under-appreciated, recent scholarship has highlighted their indispensable contributions to the war efforts. Women from all social strata participated in the crusades, with or without taking the cross formally (as crucesignatae).[1]

Portrait of Florine of Burgundy, one of the women who reportedly fought in the crusades.

A significant portion of women involved with the crusades traveled with their husbands or families. Often times, such accompaniment was a means to avoid destitution. In other cases, women followed their employers. Piety and spiritual reward also motivated many crusaders, men and women. Helen J. Nicholson stresses the non-straightforward character of crusader's motivations in her work Women and the Crusades.[2]

Women participating in the crusades faced many of the same expeditionary risks as their male counterparts: disease, abuse, captivity, enslavement, and death.[1] Although cultural norms generally precluded women from active military combat (barring emergencies), they nonetheless served important logistical and support roles: herding livestock, loading crossbows, preparing munitions, and boiling water,[3] as well as washing clothes and removing lice from soldiers.[4] Noblewomen, possessing social and financial leverage unavailable to commonfolk, served as important campaigners, providing diplomatic support and mustering armies to the front.[3]

During the First Crusade, "washerwoman" was the only role for crusading women permitted by the Catholic Church, as long as they were unattractive, for fear that the troops would engage with them in sexual relations. However, this stipulation was typically not obeyed, and all types and classes of women took part in the Crusades.[4] Every time an army marched, several women would join them as sutlers or servants, as well as prostitutes. Unmentioned in victory, they took the blame for defeat and were purged from campaigns several times throughout the Crusades, for relations with them were considered sinful among soldiers who had left their homelands to fight a holy cause and were supposed to be pure in thought and deed.[4] Numerous nuns also accompanied the religious men, namely priests and bishops, that traveled as part of the quests, while other women took up arms against their Muslim foes.

The inclusion of women in the chronicles was less common whose focus was more male-dominated. Mentions of female Crusaders are more commonly found in Muslim accounts of the Crusades, as the aggressiveness of Christian women was often seen as a way for Muslims to demonstrate how ruthless and depraved their foes could be.[5] During the later Crusades, many women whose stories remain were from the Middle East region, including one of a Muslim woman who fought the Crusaders.[6]

Contemporaneous historians

The Alexiad by Anna Komnene

The story of women in the Crusades begins with Anna Komnene, the daughter of Byzantine Emperor Alexios I Komnenos. She wrote a history of the First Crusade in the Alexiad,[7] providing a view of the campaign from the Byzantine perspective. She was exiled to a monastery before the work could be finished.[8]

The challenges faced by women of the Crusades can be summarized by writings by Fulcher of Chartres, chaplain of Baldwin I of Jerusalem, who states:[9]

Then the Franks, having again consulted together, expelled the women from the army, the married as well as the unmarried, lest perhaps defiled by the sordidness of riotous living should displease the Lord. These women then sought shelter for themselves in neighboring towns.

Fulcher notes that mass hysteria had surrounded the holy quest of the Crusades, demonstrated by the belief that even a lowly waterfowl led by a nun [see below], had been blessed by the Holy Spirit and would lead them to Jerusalem.

Nuns

A large number of nuns are believed to have traveled to the Holy Land during the Crusades, but only three are known from the First Crusade,[10] and only one is named. (Note that Riley-Smith uses the term "anonyma" to refer to a woman of unknown name.)

  • Anonyma of Cambrai,[11] the religious leader of a sect traveling with Count Emicho of Flonheim, who believed her goose to be filled with the Holy Spirit,[12] even going so far as to allow the spirit-filled animal to direct the sect's course. The sect was not heard of again after the goose died. This story is reported by Fulcher and Albert of Aix. Gulbert of Nogent suggests that the goose may then have been served as a holiday meal.[13]
  • Anonyma, nun of the monastery of Santa Maria and Correa, Trier, who as part of the People's Crusade was taken by the Muslims during the Battle of Civetot that devastated the force of Peter the Hermit, who had returned to Constantinople for supplies. When she was liberated in 1097, she apparently eloped with her Turkish captor.
  • Americas, a nun of Altejas, who, following the direction Pope Urban II, went to her bishop for his blessing to found a hospice for the poor in the Holy Land.

Wives

1868 portrait of Elvira of Leon-Castile

According to Riley-Smith, there were seven of the wives of the first Crusaders that accompanied their husbands to the Holy Land. An eighth participated in the 1107 battles of Bohemond of Antioch-Tatanto against the Byzantine Empire (sometimes referred to as a crusade). They were as follows.

Warriors

Portrait of Melisende of Jerusalem
Portrait of Margaret of Provence

Numerous women took the cross and battled the Muslims, some with their husbands, some without; numerous royal women fought as Crusaders, and at least one against them.

Others

The stories of numerous other women who played a role in the Crusades have been documented.[29]

Portrait of Eleanor of Castile

Regents of the estates of the Crusaders

While the men of the Crusades died in frequent battles, the women lived in comparative freedom. They lived long lives and acted as regents to their estates and young children. As widows, they held a degree of independence that they had previously lacked, allowing them control over their own property, the opportunity to preside over courts and trade meetings, and fulfilling obligations of military and political service, in direct contravention of European gender norms of the period.[30] As more property became concentrated in their hands it became obvious that women constituted one of the main sources of "continuity" in the Frankish Levant.[31]

For many women in the Frankish Levant, marriage was a way for them to advance both socially and financially, allowing them to move up in status with their husband when he was alive and then prosper even more by inheriting more land if the husband died.[32] For instance, Agnes of Courtenay, originally a noblewoman of Edessa, remarried multiple times, and by the time of her death in 1186 was "... the first lady in the kingdom (of Jerusalem), wife of the Lord of Sidon, dowager lady of Ramla and Lady of Toron in her own right."[33] As a result of these frequent remarriages, widowed princesses and countesses carried the substantial estates to their next husbands and became seen as a prize, with various European men leaving their homes for a landed wife in the Levant. According to the courts of Outremer, half to a third of the assets of the deceased went to the widow, while the other portion was held in reserve for his children or heirs.

This system had dramatic consequences for both the Frankish Levant and Europe. In Europe, land was mainly transferred through primogeniture during this period, making the power structure more fixed, with dowries becoming more money-based in an effort to keep land in the family.[34] In comparison, Outremer lands were often reverted to the Crown before there was a chance for nobles to establish their own dynasties before they died, allowing the Crown to retain a higher degree of control than in Europe.[35]

Portrait of Adela of Normandy

Here is a partial list of those who stayed behind to manage the estates as their husbands took the cross.[36]

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