The conversion of the lands on the southern and eastern shores of the Baltic Sea by Germans, Danes and Swedes in the period from 1150 to 1400 represented the last great struggle between Christianity and paganism on the European continent, but for the indigenous peoples of Finland, Livonia, Prussia, Lithuania and Pomerania, it was also a period of wider cultural conflict and transformation. This collection explores the theme of clash of cultures from a variety of perspectives, discussing the nature and ideology of crusading in the medieval Baltic region, the struggle between Catholicism and Orthodoxy, and the cultural confrontation that accompanied the process of conversion.

The conversion of the lands on the southern and eastern shores of the Baltic Sea by Germans, Danes and Swedes in the period from 1150 to 1400 represented the last great struggle between Christianity and paganism on the European continent, but for the indigenous peoples of Finland, Livonia, Prussia, Lithuania and Pomerania, it was also a period of wider cultural conflict and transformation. Along with the Christian faith came a new and foreign culture: the German and Scandinavian languages of the crusaders and the Latin of their priests, new names for places, superior military technology, and churches and fortifications built of stone. For newly baptized populations, the acceptance of Christianity encompassed major changes in the organization and practice of political, religious and social life, entailing the acceptance of government by alien elites, of new cultic practices, and of new obligations such as taxes, tithes and military service in the armies of the Christian rulers. At the same time, as the Western conquerors carried their campaigns beyond pagan territory into the principalities of north-western Russia, the Baltic Crusades also developed into a struggle between Roman Catholicism and Orthodoxy. This collection of sixteen essays by both established and younger scholars explores the theme of clash of cultures from a variety of perspectives, discussing the nature and ideology of crusading in the medieval Baltic region, the struggle between Catholicism and Orthodoxy, and the cultural confrontation that accompanied the process of conversion, in subjects as diverse as religious observation, political structures, the practice of warfare, art and music, and perceptions of the landscape.

The Chronicle of Henry of Livonia, written by a missionary priest in the early thirteenth century to record the history of the crusades to Livonia and Estonia around 1186-1227, offers one of the most vivid examples of the early thirteenth century crusading ideology in practice. Step by step, it has become one of the most widely read and acknowledged frontier crusading and missionary chronicles. Henry's chronicle offers many opportunities to test and broaden the new approaches and key concepts brought along by recent developments in medieval studies, including the new pluralist definition of crusading and the relationship between the peripheries and core areas of Europe. While recent years have produced a significant amount of new research into Henry of Livonia, much of it has been limited to particular historical traditions and languages. A key objective of this book, therefore, is to synthesise the current state of research for the international scholarly audience. The volume provides a multi-sided and multi-disciplinary companion to the chronicle, and is divided into three parts. The first part, 'Representations,' brings into focus the imaginary sphere of the chronicle - the various images brought into existence by the amalgamation of crusading and missionary ideology and the frontier experience. This is followed by studies on 'Practices,' which examines the chronicle's reflections of the diplomatic, religious, and military practices of the christianisation and colonisation processes in medieval Livonia. The volume concludes with a section on the 'Appropriations,' which maps the reception history of the chronicle: the dynamics of the medieval, early modern and modern national uses and abuses of the text.

By the mid-twelfth century the lands on the eastern coast of the Baltic Sea, from Finland to the frontiers of Poland, were Catholic Europe’s final frontier: a vast, undeveloped expanse of lowlands, forest and waters, inhabited by peoples belonging to the Finnic and Baltic language groups. In the course of the following three centuries, Finland, Estonia, Livonia and Prussia were incorporated into the Latin world through processes of conquest, Christianisation and settlement, and brought under the rule of Western monarchies and ecclesiastical institutions. Lithuania was left as the last pagan polity in Europe, yet able to accept Christianity on its own terms in 1386. The Western conquest of the Baltic lands advanced the frontier of Latin Christendom to that of the Russian Orthodox world, and had profound and long lasting effects on the institutions, society and culture of the region lasting into modern times. This volume presents 21 key studies (2 of them translated from German for the first time) on this crucial period in the development of North-Eastern Europe, dealing with crusade and conversion, the establishment of Western rule, settlement and society, and the development of towns, trade and the economy. It includes a classified bibliography of the main works published in Western languages since World War II together with an introduction by the editor.

The societies of the lands around the Baltic Sea underwent remarkable changes in the thirteenth century. This book examines aspects of these religious, economical, societal, and institutional innovations, such as the adaption of the Christianity, emergence of urban life, and the development of economic resources.

There is a vigorous debate on the exact beginnings of the Crusades, as well as a growing conviction that some practices of crusading may have been in existence, at least in part, long before they were identified as such. The Prehistory of the Crusades explores how the Crusades came to be seen as the use of aggressive warfare to Christianise pagan lands and peoples. Reynolds focuses on the Baltic, or Northern, Crusades, an aspect of the Crusades that has been little documented, thus bringing a new perspective to their historical and ideological origins. Baltic Crusades were distinctive because they were not directed at the Holy Land, and they were not against Muslim opponents, but rather against pagan peoples. From the Emperor Charlemagne's wars against the Saxons in the 8th and 9th centuries to the Baltic Crusades of the 12th century, this book explores the sanctification of war in creating the ideal of crusade. In so doing, it shows how crusading ultimately developed in the 12th and 13th centuries. The Prehistory of the Crusades provides a valuable insight into the topic for students of medieval history and the Crusades.

Focusing on visual sources and the cultural landscape, Kersti Markus offers a fresh perspective on the Baltic crusades in Visual Culture and Politics in the Baltic Sea Region, 1100-1250. The book examines how visual propaganda was used by the Danish rulers as an instrument in establishing supremacy in the Baltic Sea region. In recent decades, Danish historians have highlighted the central role of the Valdemar dynasty and the bishops supporting them in the Baltic crusades, but visual sources show how the entire society was mentally prepared for a journey with redemption waiting at the end. A New Jerusalem was being built in Scandinavia, and the crusade to Livonia was conducted under the banner of Christ. See inside the book.

Founded as an ecclesiastical center, trading hub, and intended capital of a feudal state, Riga was Old Livonia's greatest city and its indispensable port. Because the city was situated in what was initially remote and inhospitable territory, surrounded by pagans and coveted by regional powers like Poland, Sweden, and Muscovy, it was also a fortress encased by a wall. The House of Hemp and Butter begins in the twelfth century with the arrival to the eastern Baltic of German priests, traders, and knights, who conquered and converted the indigenous tribes and assumed mastery over their lands. It ends in 1710 with an account of the greatest war Livonia had ever seen, one that was accompanied by mass starvation, a terrible epidemic, and a flood of nearly biblical proportions that devastated the city and left its survivors in misery. Readers will learn about Riga's people—merchants and clerics, craftsmen and builders, porters and day laborers—about its structures and spaces, its internal conflicts and its unrelenting struggle to maintain its independence against outside threats. The House of Hemp and Butter is an indispensable guide to a quintessentially European city located in one of the continent's more remote corners.

Military Diasporas proposes a new research approach to analyse the role of foreign military personnel as composite and partly imagined para-ethnic groups. These groups not only buttressed a state or empire’s military might but crucially connected, policed, and administered (parts of) realms as a transcultural and transimperial class while representing the polity’s universal or at least cosmopolitan aspirations at court or on diplomatic and military missions. Case studies of foreign militaries with a focus on their diasporic elements include the Achaemenid Empire, Ptolemaic Egypt, and the Roman Empire in the ancient world. These are followed by chapters on the Sassanid and Islamic occupation of Egypt, Byzantium, the Latin Aegean (Catalan Company) to Iberian Christian noblemen serving North African Islamic rulers, Mamluks and Italian Stradiots, followed by chapters on military diasporas in Hungary, the Teutonic Order including the Sword Brethren, and the Swiss military. The volume thus covers a broad band of military diasporic experiences and highlights aspects of their role in the building of state and empire from Antiquity to the late Middle Ages and from Persia via Egypt to the Baltic. With a broad chronological and geographic range, this volume is the ideal resource for upper-level undergraduates, postgraduates, and scholars interested in the history of war and warfare from Antiquity to the sixteenth century.

This volume examines the relationship between medieval cults of saints and regional and national identity formation in Europe both during and, to some extent, beyond the Middle Ages. It studies how collective identities have been expressed through saints’ cults and their appropriations in texts, visual representations, and music. Attention is given to various aspects of the role of medieval saints’ cults in European identity formation, as saints were used in the service of both religious and political agendas. Focusing on a range of European regions, this volume uses cults of medieval saints and their religious, cultural and political appropriations over time as a vehicle for studying changing cultural and social values. The articles here report research carried out under the European Science Foundation’s collaborative EuroCORECODE project: Symbols that Bind and Break Communities: Saints’ Cults as Stimuli and Expressions of Local, Regional, National and Universalist Identities (2010–2013/14), an international, interdisciplinary research venture funded by the National Research Councils of five countries: Austria, Denmark, Estonia, Hungary, and Norway.