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short reflection of the song of roland
song of roland chivalry
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History initially was learned by being passed down through the different generations by the use of stories and songs. This was necessary because the majority of people were uneducated, and in order to pass on information it had to be done verbally. Stories and songs during the crusades not only told of past events but it also evolved into a way to illuminate the Christian religion as a just cause against the pagan Muslims. This religious fervor at the time birthed many famous tales with one of them being The Song of Roland.
The Song of Roland is a tale of the attack on Charlemagne’s army while withdrawling from the Pyrenees into Francia. It depicts Charlemagne as a 200-year-old “godlike conqueror” that is in the throes of a heroic battle between a rival faith, which is Muslim (Bennett, 2011). Even though the original battle was actually against the Christian Basques the story was changed when written down in the 11th century to give a rousing tale of Christendom, “brave men, true friends, and loyal warriors” (Bennett, 2011).
At the time the song begins King Charlemagne has been in Spain for seven years conquering all the lands once governed by Muslim King Marsilla. Marsilla is at Saragossa (his last undefeated province) and realizes that he is outnumbered against Charlemagne and is now looking to his noble men for any suggestions. Blancandrin who is seen by the author as “Among the wisest pagans” suggests a truce in which Marsilla gives many treasures, livestock, noble hostages, and Marsilla’s pledge to convert to Christianity in France. Marsilla agrees to this ploy and sends Blancandrin to Charlemagne with all the offerings along with Blancandrin extending an olive branch to signify peace (Harrison, 1970).
Charlemagne listens to ...
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... trusted men and Ganelon to discuss King Charlemagne. The author at this point references to Marsilla once by his name, then by “The Pagan”, and finally as “The Saracen” making it clear that he is still the inferior Muslim.
Ganelon then convinces Marsilla that in killing Roland, King Charlemagne would give up his crusade and there would be peace again; “If someone were to cause the death of Roland, the Charles would lose the right arm from his body; the awe-inspiring host would cease to be; no more would Charles assemble such a force, and Tere Majur would then be left in peace” (Harrison, 1970).
Upon returning to King Charlemagne Ganelon tells the king of Marsilla’s acceptance of the treaty and also tells Charles that a very large portion of Marsilla’s army and his caliph all have perished at sea. That night while Charles is sleeping he has two prophetic dreams: one
With all the events which were occurring in the world, Urban had successfully chosen to launch the crusade at a time when the Christian West was ready to put a stop to the fighting in the East by eliminating all opposition to the Christians. It was also the perfect time for the Pope’s message of ‘guiltless, meritorious violence’. To an audience bred on fighting but fearful of hell the promise of an Indulgence was irresistible.
The Mongols, or as the Western Europeans called them, the Tartars, were a nomadic, militant people that dominated the battlefield during the pre-industrial time period (“Tartars” 7). Over the span of the 13th century, from the Central Asian steppes in the east to the Arabian lands to the west, the Tartars subdued the unfortunate inhabitants and expanded their empire vastly. To the fear and dismay of the Western Europeans, the Tartars desired to triumph over all of Eurasia; therefore, the Western Europeans were to be conquered next. News of the imminent Tartarian attack rapidly spread through West Europe like a wildfire, and the powerful Holy Roman Church contended to prepare a strategy against the onslaught. In the year 1245, Pope Innocent IV, the head of the Church at the time, sent a group of Friars led by Giovanni da Pian del Carpini to gather some knowledge about the Tartars. It was a dreaded mission, one that would probably end in a terrible death, since the Tartars were a cruel people towards outsiders. Nevertheless, Carpini valiantly ventured into the unknown darkness, and returned to his homeland with valuable information about the Tartars. Through the insight he gained during his travels, he wrote his account of the Tartars in a report called the “Historia Mongalorum” (“Tartars” 19), which is known today as “The Story of the Mongols Whom We Call the Tartars”.
The Relationship of Political and Religious Societies in the Age of Charlemagne, Based of Einhard's The life of Charlemagne sections 15-33
The two lives of Charlemagne as told by Einhard and Notker are two medieval sources about the accounts of the life Charlemagne. Modern sources by Matthew Innes and Rosamond Mckitterick discuss how history was recorded during the medieval period and how it was suppose to be viewed in the early ages. Observing each of these sources helps get an understanding of how the writing of history is important in recorded history and how it affected how the history of Charlemagne was recorded.
The First Crusade, for instance, was justified as being a response to the plea for help from Emperor Alexius Comnenus in repelling the Seljuk Turks who had invaded Byzantine territories in Anatolia. Equally, the Third Crusade was called to reconquer the lands captured by Saladin in an effort to preserve Christian rule in the region. In this essay I will argue that the Crusades were a complex series of campaigns which cannot be arbitrarily defined as solely defensive or expansionist exercises. Rather, their interpretation should be more nuanced; with each Crusade intended for both the expansion and defence of Christian territories to varying degrees. I shall be primarily investigating the expansion or defence of the boundaries of Christendom from a Traditionalist perspective within the First and Third Crusades, before taking a Pluralist view in studying the Iberian campaigns to determine whether Holy
The Christian identity in The Poem of the Cid is one of complexity and war. As demonstrated by Cid’s military campaigns God can be on both the side of Muslims and Christians, “The Moors called on Muhammad and the Christians on St. James” which leads one to believe that the monetary value of raiding and plundering villages was what led these men to band together against a common foe (The Poem of the Cid 63). Moreover, as Cid continues his adventures he clearly gains the respect of the Moors who join him against the Count Ramon of Barcelona, so perhaps one could assume it was all for monetary gain. Regardless, Cid’s story is one of conquest, glory, and honor that parallels the stories of the crusaders and parades the idea of gaining wealth through war to the populace of Iberia.
"Charlemagne." Myths and Legends of the World. Ed. John M. Wickersham. New York: Macmillan Reference USA, 2000. Web. 19 May 2015.
An often overlooked place to begin evaluating these stories lies in their depictions of economic systems. The Song of Roland depicts a system that is primarily based on the giving of tribute, namely exotic gifts and treasure; clearly shown when Blancandrin counsels Marsilla to achieve peace with Charlemagne by promising him “bears and lions and dogs, 700 hundred camels and a thousand moulted hawks” (Burgess, page 30). However, it is important to note that the concept of paying with money is not entirely absent from the novel, “you will have enough gold bezants to pay your mercenaries well” (Burgess, page 33). In The Song of Roland we see our first evidence of a plural economy. The dominant system is the giving of lavish gifts in the form of tribute to one's betters or equals like Marsile to Charlemagne; which is followed by the less important/common payment of money to one's inferiors a la Charlemagne to his mercen...
In the poem The Song of Roland, the author relates the spectacular fight between King Charlemagne’s army, the Franks, and the Muslim Saracens. The poem tells a story of blood, death, loyalty and honor. Around 1095, the year in which the First Crusade was initiated, we find the first extant version of this great French epic. While there is truth deeply rooted in the poem, much was emphasized and embellished to attract followers in the crusades. Despite appearing as propaganda, the author succeeded in assembling thousands of volunteers for the launch of the crusades. In The Song of Roland, the author created the poem to gather troops through Roland’s character, the Good vs. Evil theme, and the theme of loyalty.
Charlemagne is a known for his success to try to maintain his empire. This new empire will embrace the unity of Christian faith. Under Charlemagne, new lands are conquered and a Renaissance is embraced. He even tries to revive the Christian faith. Charlemagne is a man that hopes to be an inspiration to the next generation. These deeds of Charlemagne is seen in the Two Lives of Charlemagne. In the Two lives of Charlemagne, both Notker’s and Einhard’s goal is to portray Charlemagne as a man of good character, a man that accomplishes many deeds and a man that hopes to provide an outlet for the next generation.
In the Song of Roland, ideal characteristics of a knight are identified mainly with having skill as a horseman and fighting on the battlefield. The idea of an armored knight is closely descended from the equites class of Rome. Knights were closely tied to the various fiefdoms and to the church. A knight was expected to have courage, honor, selflessness, respect, honesty, and many other characteristics of how a perfect knight was seen such as Roland, Oliver, and Thierry in the Song of Roland. Many knights were of course not perfect but in the Song of Roland Roland, Oliver, and Thierry are perfect knights because they have a strong devotion, and are respectful.
We see that Bertilak perceives Gawain’s fault, his love of life, and irrespective of it, loves Gawain. Despite having sinned, Bertilak sees in Gawain a first-rate knight, far superior to his peers in Camelot, who, faced with the spectre of death, grew silent with cowardice, as the honor of the King lay unguarded.
“The Crusades: series of wars by Western European Christians to recapture the Holy Land from the Muslims.” (Encarta “Crusades”) The Crusades first began in 1096 and ended in the late 13th century. The term Crusade originally meant that the European’s would use all their efforts to regain the power from the Muslims. They wanted to retake the city of Jerusalem, which was holy to Christians because that’s where the crucifixion of Jesus Christ occurred. Europeans later used it to allocate any military efforts against non-Christians. The Crusaders also created feudal states in the Near East. The Crusades played an important role of European expansion and colonialism. “They mark the first time Western Christendom undertook a military initiative far from home, the first time significant numbers left to carry their culture and religion abroad.”
Maalouf’s main thesis in The Crusades Through Arab Eyes is that the crusades are a major part of history and have truly influenced every one of our lives. The second pa...
Latham, Andrew A. "Theorizing the Crusades: Identity, Institutions, and Religious War in Medieval Latin Christendom." International Studies Quarterly 55, no. 1 (March 2011): 234. Academic Search Premier, EBSCOhost (accessed March 14, 2012).