Gone Medieval - Women Crusaders

Episode Date: May 7, 2024

The image we usually associate with a Crusader - of a dashing nobleman on a mighty steed heading out for Holy War - often obscures all of the other medieval people who went to the Holy Land, especially the countless women.In this edition of Gone Medieval, Dr. Eleanor Janega talks to Dr. Natasha Hodgson - author of Women, Crusading and the Holy Land in Historical Narrative - about the women who went everywhere that men went, and what our own expectations lead us to overlook in history. This episode was edited by Ella Blaxill and produced by Rob Weinberg.Enjoy unlimited access to award-winning original documentaries that are released weekly and AD-FREE podcasts. Get a subscription for £1 per month for 3 months with code MEDIEVAL - sign up here.You can take part in our listener survey here. Hosted on Acast. See acast.com/privacy for more information.

From long-loss Viking ships and kings buried in unexpected places to tales of murder, power, faith, and the lives of ordinary people across medieval Europe and beyond. Join me, Matt Lewis, Dr. Eleanor Jarniger, and some of the world's leading historians as we bring history's most fascinating stories to life, only on history hit. With your subscription, you'll unlock hundreds of hours of exclusive documentaries

with a brand-new release every week exploring everything from the ancient world, to World War II. Just visit historyhit.com forward slash subscribe. When people hear the term crusader, it's likely that it conjures up an image of a dashing nobleman on a mighty steed heading out for holy war. This is completely understandable, as the term is a modern one. Medieval people didn't understand themselves as crusaders in the way that we do today, and instead they use the term pilgrim, just as visitors to any holy site would have done at the time. So we think about knights when we say Crusader because that's what

we mean and what we want to talk about. However, our use of this new term crusader obscures a whole score of people who absolutely went to the Holy Land, but did so for any number of reasons, and participated in any number of activities that weren't quite so connected to tales of daring do and knightly splendor. More specifically, it means that we don't hear about all the women who also went on crusade. Yes, really, the women. I'm Dr. Eleanor Yonaga, and today on Gaummedieval from History Hit, I'm joined by Dr. Natasha Hodgson, the author of Women Crucading in the Holy Land and Historical Narrative,

to talk about what it means to be a crusader, how women were, well, everywhere that men were in the medieval period, and what our own expectations lead us to overlook in history. First of all, Natasha, thank you so much for coming. Yeah, it's really nice to be invited, so thank you. So this is a topic near and dear to my heart, because I think that a lot of time when we consider the Crusades, we think that it's a bunch of guys being blokes, and they're out there on their way to the Middle East,

and it's kind of like a lads, lads, lads, but, you know, with religious overtones, deal. But there's a lot of women who are also on crusade as well, right? Absolutely, yeah. There are definitely fewer women than men, but there are certainly women going right from the very first expedition, You're absolutely right. In the popular imagination when people start to think about crusading, you know, they'll envision a knight on horseback with a red cross, you know,

actually have a very particular image in their minds about what a crusader is. But actually, those kind of knights were the real minority on crusade expeditions. You know, they were the real elite forces. And of course, they were supported by lots of different types of men, archers, siege engineers, foot soldiers, all the rest of it. And a lot of women as well who were performing other duties in the camp. as they went along. So when we say women crusaders, are we sort of talking more about, you know, what you

and I would call camp followers, the people who go along in the baggage train and, you know, make sure everyone gets fed, or are we talking about women who kind of see themselves as engaged in fighting, or is it a combination of everything? What I can say is there's definitely people of different social status and with different roles on the Crusades. And there are noble women who go along with their families, who go and go and, you go and along with husbands, brothers, fathers, etc. And there are people who are kind of auxiliaries within the camp.

I think the term camp followers is sometimes a bit of a blurry term because sometimes there's the kind of perception that these are people often performing other services for their armies. And they were certainly there too. But I think there were certainly servant roles that women were performing in crusading armies. Things like, for example, holding markets, grinding course, grinding corn, doing cooking, doing health care.

We know, for example, of a physician who looked after King Louis 9th when he was ill on Crusades, a female physician. So, yeah, there are lots of people performing different roles. I mean, the question of motivation, whether they see themselves as crusaders, is a pretty tricky one, quite an interesting one to explore. Well, okay, I'm sorry, but you can't just say something interesting like that and expect me to not pick it on. So let's dive into that.

Okay. Let's say I meet a woman on the road to Antioch, and she's in there with the armies and everything. What are things that she's likely to say about herself? Now, I suppose there's a possibility of her saying that she's a crusader, but how else might she describe her situation? I think part of the blurring of the lines come from this issue about what a crusade actually is, because we call these expeditions that suddenly started going out to the Latin East in the late 11th, early 12th century as a crusade. But they didn't actually have a word crusade then. For people in the 12th century, they largely called it a pilgrimage. When you travelled to a holy place like Jerusalem or Rome or Santiago de Compostela, you were usually going as a pilgrim and you would go often for penance, so if you'd committed some kind of sin.

And the thing about the crusade was it offered full forgiveness for your sins. And this was a very attractive prospect to some people who didn't really have much opportunity to get that kind of carte blanche in their life. So if they were concerned about their salvation, crusading was a way of doing that. But it's very difficult to tell from the sources, especially the chronicle sources about motivation, because they largely said, oh, God decided that everyone would go, and so they did. It's a tricky one to put your finger on. I mean, the main thing, I suppose, to point out is that the difference between a crusade and a pilgrimage was that Crusaders were allowed to carry arms, they were allowed to take weapons with them, whereas pilgrims

normally weren't. And because women didn't normally carry weapons, should we see them as just ordinary pilgrims who are travelling with crusade armies, or would they have seen themselves as crusaders and involved in crusading activity? So you kind of have to look in a few other places to find out about how women perceived themselves in relation to the Crusades. And very often, you know, they were involved in things like memorialisation of family members who'd been on crusades. So they kind of showed their pride in their family members who'd been on crusade before. And what are the sources for this then? You say we have to look in non-traditional places, I suppose we could say. And where do we look to find these women? You know, we have some really amazing historical chronicles and accounts

of crusading activities, especially the first crusade, largely because everybody was so amazed that they'd actually managed to capture Jerusalem, that they all wanted to write about it straight away. So we do have these wonderful accounts, which, you know, sort of mentioned women here and there, sometimes by individual names, but not very often. And they sometimes just sort of say women did this in the camp, but we don't have much detail about individuals. So you've got to do quite a lot of piecing together of different types of records like charter evidence and other contextual evidence in order to find out more about the individual women that participated. So, for example, one of the reasons we know that Hadvidivshini went on the First Crusade

is that she and her husband, Dodo of Corn Granville, went together and they came back together and they gave a Thanksgiving gift to a monastery. And that kind of tells us, okay, you know, they both went on a crusade together. They came back together and they were thankful for their safe return and gave a gift to a monastery. So that's where things like Charter of a can be really useful to tell us more about the individuals that we can find out about. So I would imagine, given that these are the ways that we see a lot of women, we have a kind of stilted view of the women who go on crusade. And don't get me wrong, that's probably true in general of the medieval period. Because, you know, what survives to us is as a rule, things that

are written by the incredibly wealthy or the incredibly powerful, the sort of people who are involved in high-level things or who can pay someone to write something very nice about them. You know, so I would imagine that the records we have of crusading women skew towards the nobility or at least the wealthy. Yeah, I think that's a fair point. I mean, the majority of the women that we know about by name will be kind of fairly high-level elite women who are mentioned largely because they're traveling with important crusade leaders. Or so you could think about someone like Joanna of Sicily, for example, who goes with her brother, Richard the Lionheart. He kind of picks her up in Sicily on the way and uses her Dawa money to help finance the crusade. So, yeah, you know, he's making the best of it. But I think it's mostly elite women that we hear about.

We do occasionally hear about some people have lower social status, so we know that they're there. I mean, definitely when they talk about women in the camp, women in servants' roles, you know, there are women looking after livestock for the crusaders. There are female prostitutes who are occasionally put aside from the army, because they're worried about sin, that they might not be successful in their battles if they have women with them. So there are those kinds of activities as well. And then there are, as I say, healthcare roles, washerwomen. On the third crusade, you have a load of washerwomen, apparently, were the only women who were supposed to go on the crusade. They had to be

washerwomen of good repute. Ambrose says that they were as good as monkeys for picking fleas. But obviously, it's a very important job. You know, you need to keep your army clean and healthy. Also, it's a really terrible job. Not one that I would have particularly enjoyed. One of the first things that medieval people ask someone else to do if they can is washing. It's just like, I'm getting a woman. No, get her in here. I'm not doing it, you know, let alone a bunch of blokes.

We're on crusade, I suppose. That is very interesting to me, though, because those are the women I'm most interested in oftentimes, is these ordinary women who we don't actually get to see. So for me, it's really lovely when we have a bit of a sort of. source that's like, oh, yes, well, the washerwomen are allowed to be here. But that's also very interesting because there's this sort of negative space that is said by this as well. So it's like, well, okay, well, who were the women who were there who weren't washer women? You know, and that's usually, as you say, sex workers. They are usually around the fringes of almost any activity in the

medieval period, but cooks and things like that as well, I would have thought. Yeah, absolutely. And I think as well, I mean, one of the interesting phenomenons that you get with crusading is popular Crusades. And these are kind of movements which are slightly looked down on because they represent this kind of outpouring of popular piety, which essentially means people of lower social status who are keen to go on Crusades. And whether these are people who are migrating because their local circumstances are really bad or because they've been inspired by preaching campaigns. There are a few sort of specific ones, like for example with the so-called Children's Crusade in 1212, which is made up of, you know, men and women of lower social status.

And although you don't get a lot of individual women specifically referenced in the sources that relate to that, and of course these aren't women who would leave charters behind or anything else that you can necessarily get more information from, but you find that they are mentioned quite a lot. And the question there is whether they're being mentioned to kind of discredit the movement or whether there actually are large numbers of women involved. So there's those issues as well. But I think they were definitely present and inspired potentially by the message to get involved in these types of movements. And when you get into the 13th century, because people are travelling more by sea and it's more expensive,

those types of people are struggling to make the journey out to the east in the same way that the more elite or paid for troops can. This is a really interesting point to me because I think that we, even now get quite swayed by the sources. The way that I've heard people talk about the Children's Crusade, for example, like, oh, and isn't that stupid? Weren't these people just incredibly silly? And part of that I think really is down to the tone of the sources that we have around it because ordinary people can't advocate for themselves.

It is an issue, especially with these movements, that these weren't the ones that were necessarily sanctioned by the Pope. He kind of didn't want these people to be involved in Crusade armies necessarily because they were seen to get in the way, they were using up supplies, they slowed everything down. So really, they wanted, you know, fighting men of a certain age. But alongside that, with elite women, you get a recognition that, A, they can pay for troops. B, you know, they can perform important functions like negotiating marriage alliances and that kind of thing. They also are an important part of this political network that links the nobility that are settled

out in Jerusalem and the so-called crusader states with the families back in the West. So there's a vested interest in keeping those people involved. And they're also the ones who are often actually paying for crusades. They're raising money from family lands to pay for people to go. It's interesting that you should mention raising money and noble women, because, you know, as you say by the 13th century, when people are going by sea, we then have perhaps our most famous woman crusaders show up. We'd be remiss if we didn't mention Eleanor of Aquitaine, I think.

And now, granted, I'm biased and I like her. But she is really interesting because she's at the same time, a quite typical noble crusader woman and someone who is not typical at all whatsoever and does some really unique things. But having said that, also our sources about her are quite, difficult to read at time. So shall we talk about Eleanor and unpack her a little? Yeah, it's hard to avoid Eleanor, isn't it? I mean, effectively, you know, she's involved in two crusades. So she goes, first of all, in the middle of the 12th century, she goes with, when she's

married to the King of France, Louis V, the 7th. This is probably a crusade expedition that's on the same scale as the first crusade. It comes about because the city of Edessa has been destroyed by Zengi and the county of Edessa, which was one of the first crusader states established, is in dire straits. News of this gets back to the west and the Pope calls for a new crusade. Louis is keen to go and he decides to take his wife, Eleanor, with him. And when she's there, you know, she has a retinue of her own night. She's a huge landowner. She's got this enormous Duchy of Akitaine at her beck and call.

And, you know, the pair of them go together. It's a funny one because you often have like a lot of information about Louis the 7th, motivation for going on crusade. But very few people explore why Eleanor might have been interested in going. It's true that by that point she hadn't produced a male heir for the throne, and she'd only had one daughter thus far, so there may have been an element of her being alongside so that she could continue to fulfil her sort of familial duties. But she also performed some really interesting kind of diplomatic functions on that crusade. So when they're in Constantinople, example, she exchanges letters with the Byzantine Empress. So she has this diplomatic element to her.

I mean, we get sort of reports in some Byzantine sources of a woman who is, you know, dressed as a warrior as an Amazon woman in armour on horseback. It's probably not Eleanor that the guy is referring to, but lots of people like to repeat this myth of her, you know, traveling as, you know, in full armour. But she, you know, she goes to Constantinople. And then the real sort of trouble, I think, happens when she gets to Antioch. And that's where it all goes a bit difficult in the sources, because she is related to the current Prince of Antioch when the Crusaders arrive there. And they have just been through a really awful battle where they've lost a lot of their army. Louis had to put his army under the control of the Templars in order to try and get everybody back together

and sorted out. So this is the Battle of Mount Cadmus. And then they end up in Antioch, and Eleanor's uncle is the prince there. And at the time, he really wants support from the crusade in northern Syria to help support his own ends. So he's really keen to get Louis on side and get his army to come and fight for him and help secure the Principality of Antioch. But Louis is not so keen to do this. He's gone on a crusade in order to get to Jerusalem and fulfil his vows. And he's not keen, basically, to sort of help Eleanor's uncle out.

But it seems like Eleanor was putting a lot of press. pressure on. And this is then misconstrued or possibly accurately construed by some of the chroniclers as turning into an affair between Eleanor and Raymond. So there's this suggestion that she ends up in a sexual relationship with her uncle. But in sort of normal court functions, if you want to get the king's ear, you approach the queen and that's the normal way to go about it. So whether this is misconstrued or whether there are other arguments going on, we're told by the chroniclers that Louis says, you know, no, I'm not doing it. Come with me. You're off to Jerusalem. And this causes a huge spat between Louie and Eleanor, which a few years later, they end up getting divorced. And how far this action is a reason for the divorce is open to question. So did they do it or didn't they? I don't know. I think this was normal politics. And I think that when Louis refused to help Eleanor's uncle, after she'd, you know, been interceding on his behalf, she was particularly upset and annoyed. I mean, we do know.

that after the crusade is completed, and there's a failed siege at Damascus, Louis and Ellen and their comeback home, and they reconcile. They go via the Pope in Rome. He even gets them back into the marital bed, which results in another daughter. So they do reconcile after the crusade, but then a few years later, they're divorced. Well, we've all had really difficult holidays with our partners. Yeah, exactly. Yeah, yeah. Now, I'm quite interested in the sources surrounding the Battle of Mount Cadmus and things like that as well, because the way,

they talk about Illinois, and some of them really like to squarely put the blame on her for this disaster, saying, oh, her baggage train was too big. She's just such a silly woman and was carrying all of her dresses. And then that slowed people down and she didn't pay attention. And she rode off and left the other people. And that's how, you know, it's a very gendered way of talking about the differences between men and women here. And also it's this great way of just saying, oh, yeah, well, you know, something went wrong, probably the woman's fault. Yeah, absolutely. So the story about the baggage trade, I mean, really that comes from a couple of different sources. But certainly it's Geoffrey Ronson, who is one of Alaners vassals, who is blamed for going ahead with the vanguard when he was supposed to wait for everybody else. It's because they're kind of strung out across the mountain that they're easy pickings then for the Turks to attack. But to be fair, so many myths and legends have accumulated about Eleanor over time, And one of the most frustrating things about her is that she didn't necessarily leave her own record of events.

You know, she never told her own story. We don't have a chronicle that's specifically dedicated to Eleanor. And although there are sort of poetic works that might be linked to her literary circle and that kind of thing, again, she's got no one to advocate in the same way as some of the kings and monarchs do at the time. And it's when you put all of these colourful stories together, that's what makes her as a historical character. so fascinating. And one of the reasons why she's so famous is because people just love re-examining those stories over and over again. They're certainly excellent, but I don't want to spend too much time on her because, you know, everything could just devolve to an Eleanor

of Aquitaine Fest if you let it. So this is kind of the 13th century iteration of these pilgrimages. Do we see, as time goes on and conditions kind of worsen in the Levant, do we see a kind of tapering off of women's involvement, or is it a groundswell at the beginning where everyone says, okay, that's it, we're going out, we're going to free the Holy Land, etc., etc.? And then by the time, you know, things are getting a little bit more dicey, women stop showing up, or is that just a function of how wealth works and the people who can move out there? Yeah, I mean, I think certainly there are still women involved in crusading activity right the way through the 13th century. We have women who take part in the Fifth Crusade and they go as couples.

We have a bit more charter evidence or legal evidence here and there that helps us to identify those women. So they maybe don't pop up so much in the Chronicles, but they are kind of there still going. We have a list of a crusade ship from the mid-13th century that went out around the time of Louis the Ninth Crusade. I think it's the seventh. You get a bit confusing. All the numbers kind of add up. The main thing is actually we do tend to think about these crusaders being first, second, third, fourth, but there was constant pilgrim traffic going back and forth between the West and the Crusoe States every year. So a bunch of pilgrims would arrive every year, especially for Easter, to see the services at Easter. And women were very much involved in that.

And so this passenger list on the Crusader ship tells us that there were a large number of women. So some of them traveling with husbands, some of them traveling in groups, some of them traveling potentially on their own. So it's definitely still something that women are involved in. And you also have women who have claims to titles in the East who travel out like Lucia of Tripoli, for example, who goes out to claim her inheritance of Tripoli right at the end of what we would call the end of the Crusader period. So she's there when it falls to Calawan in 1289. So I'm very interested in that and the women who see themselves not just as pilgrims, not just as individuals who are kind of going out and they're performing a sake of,

duty and then they will eventually return home. But the women who settle or consider themselves to have links there, because it's generally assumed that the great majority of those who settle are men. But do we have a lot of evidence for women who stay around in the Levant? It's an interesting question to think about women who go out on Crusade, who actually then end up staying in the East. I think those are relatively few. But as I say, there are women who go out to get married often and that then ends up leaving them to settle. And when they do go, you know, they take large resources with them. So the reason that they're attractive as a marriage partner is because they can bring resources that they desperately need in the Crusader States.

So you could look at Baldwin I, the First of Jerusalem's marriage to Adelaide Del Vasto, for example, in 1113, where she brings out a vast fleet with grain and arches and, you know, all sorts of things that they need. And cash, of course, very important. So there's hugely wealthy, widow that he marries largely because he needs her money. And then in 1116, he decides he's fed up of her and divorces him and goes back to his original wife because he'd already been married, shock horror. So she gets sent back to Cicely and is very annoyed about it. And this is a big insult to Roger of Cicely, who was potentially hoping to get the throne after Baldwin. It was a big scandal. See, I love this because here we have a bunch of people who are in theory engaged on a kind of

holy endeavor of re-Christianizing the Middle East or indeed Christianizing it at all. And they're acted a fool. They're still intrigue. They're still scandal. Oh, good Lord, yes. We could start talking about the mistresses of the patriarchs of Jerusalem. But yeah, I mean, it's very much a political space. And in fact, you know, you talk about the re-Christianization. There isn't really missionary activity going on here. That's not necessarily what the crusaders are attempting to do. I mean, certainly what they try to do is established Latin Christian rights as the main form of Christianity within the Crusader states. So they have a Latin patriarch of Jerusalem and they try to get a new system of Latin priests and bishops installed. But there are also a lot of existing Christians there.

So there's, you know, Syriac Christians, Greek Orthodox Christians, Armenian Christians. So they already have a Christian population. And those are the people that they tend to marry when they first arrive. So you have the first couple of rulers of the Crusader states making alliances with Armenian families, for example. And although they follow a slightly different form of Christianity, that's preferable perhaps to them to marry, say, indigenous Muslim. So we have Fulchar of Chartres sort of saying, you know, we've started to marry into the local population. He uses the term Saracen, but he says, but only with the grace of baptism. So they would have to convert to Christianity first. But we have some major figures like, I mean, Melisande of Jerusalem is a particular favourite of mine just because she's awesome.

But she is the child of a crusader marriage. Her mom is Armenian but follows the Greek Orthodox rites in the church. And her dad is the first crusader, Baldwin the second of Jerusalem. And she has this reign where she's sort of ruling jointly with her husband and son. But she's like really in charge through that whole middle period. of the 12th century. So from, say, 1130 to 1150 really is her key period. And that's when the kingdom is at its height. It's expanding. They're building castles. She's pouring lots of money into patronage. And she's clever in that she patronises not just crusader activities, but also the Eastern

Christians who are there. So that she builds relationships with those communities in order to stay popular and she does it very effectively. She's kind of a bit of a bridge between these different communities. And I think, you know, women do perform that important function. I find it amazing to think that's also the time when the Second Crusade happens and at the Council of Parmaria, she would have been there with Eleanor. We'd never have any idea what conversation they might have had. So there are times when really powerful women are involved in some very big decisions. I find her absolutely enthralling because she does all my favorite things that women in the middle ages do. She's a real builder.

She makes things and leaves an actual physical mark on the landscape. And I think it's really testament to the important function of women at the time. There's a tendency within history generally and certainly the history of the Crusades to say that, you know, the important things are battles. And the important things is one guy with a stick, hitting another guy with a stick. And that's what history is, you know. But really, the things that survive to us and the things that we can say objectively change culture or change society are often these so-called soft projects that women are engaged in. Making churches or connecting to other people and making sure that you've got good marriages or even doing works for the poor, things like that that bring people in and really bolster the monarchy.

These are all these traditionally feminine things that get ignored because there's no blood involved. Absolutely. Like what we would call soft power is really, really influential in the medieval period. It's all about family. And if you've got the ability to influence the way that families are connected, and if you're a bridge between two different families, you have a particularly influential role. But also, in terms of thinking about monarchy as well, I do like this term, especially for Melison, corporate monarchy. where although monarchy is supposed to be the rule of one,

it's actually a couple who are working together with different functions. And when the couple work well together, then things are harmonious and usually things go well. But if they fall out, then it can be another story. But I think there is this element of where, you know, you have this family that's at the heart of rulership who all have their own roles to play and have to do them effectively. This is a case throughout the history of the Latin East,

particularly because we have so many queens. that end up ruling in Jerusalem and elsewhere. And that's partly because Crusaders keep coming out and dying. They're busy sort of dying on the battlefield or whatever, or usually from illness of some form or other, because they're not used to the diet or the climate or that kind of thing. It's truly remarkable. You know, if you want to look at a group of women who are really ruling in and of their own,

it's often the Crusader states that we look to because, yeah, he's out on the battlefield or he contracted leprosy, Poor old Baldwin. I know, poor Baldwin. What a guy. Not that that has anything to do with being in the Crusader states in particular, but, you know, it's notable. That's all. It's interesting because for a subject that is often considered to be very masculine because of the military elements of it, actually what is going on on a level of power or politics is often quite feminine.

Yeah. This is a time where there's a lot of negotiation to be done. And that requires gift giving, diplomacy, interpreting, so translation language skills, understanding different communities. And I think that kind of soft power and etiquette is something that women are probably well educated and trained in because that's what their role is going to be at court. And we know, for example, that some Byzantine women were very well educated. They have somebody like Anna Komnana, for example, who writes the history of her father, Emperor Alexius,

who's involved in the calling of the First Crusade. She was hugely well educated in terms of literary education. People also don't know, she was really good at medicine, so she'd run a hospital before. You know, she's an astonishing woman and writes this amazing history of her father and gives us another interesting perspective on the arrival of the First Crusade. But of course, she makes a bid for political power, and it's not successful, and she ends up confined to a monastery, which is why she ends up spending her time writing history.

But she's a really sort of fascinating example of, you know, some really high-powered, intelligent women who know politics intimately and are very skillful at that kind of understanding their roles at court. But again, you know, the focus there tends to be on elites. But we do sometimes hear about women who are of lower social status who were born out in the east. So someone like Margaret of Beveridge,

I don't know if you've come across her, but she's one of my favorites. I have not. Tell me more. Oh, okay. You must know Margaret's story then. So, because you were asking me before about, you know, do we know anyone who's, like, not elite? She is probably still quite a rich townsperson, but she comes from a small market town, Beverly in East Yorkshire, or her parents do.

But her parents go on pilgrimage to the Holy Land, and she's actually born in Jerusalem. So sometimes she's called Margaret of Beverly, sometimes she's called Margaret of Jerusalem. She talks about their hardships coming back on the journey, but then when they arrive back in Beverly, she has a younger brother. He grows up to become a cleric and goes into the circle of Thomas Beckett. I think her parents probably passed away

because she's involved in looking after her brother, but when his career is kind of settled, she decides she wants to go back to the land of her birth. So she decides to go on pilgrimage and ends up hitting Jerusalem just at the time that Saladin besieges it, which is unfortunate. Oops, in 1187. And we know about her because her brother writes this amazing poem about her after she dies.

It's like in the first person, so it almost sounds like, you know, she's telling him the story, so it's really great. And she talks about how she's fought on the walls of Jerusalem, wearing a cooking pot on her head as a helmet, and takes water to the soldiers, and she gets hit in the leg by shrapnel from a millstone that's thrown against the walls, basically. And she's still got scar to prove it. And then when the city is taken, Saladin takes a tribute from some of those who can afford it to go free. So she manages to pay for her freedom. But after that, she's taken into slavery for a bit. She has to do hard labour.

She describes that in quite a lot of detail. She's finally ransomed by a kind Christian person from Tyre who pays for her ransom. And then she doesn't go home straight away, though. She decides to go on another pilgrimage towards. Antioch to see Margaret of Antioch's place and then gets taken into slavery again and freed again. And then finally, she manages to get home with the troops that have come over from the Third Crusade. But she's not finished there. She goes on to Rome.

She goes on to Santiago. And then finally, she turns up at her brother's monastery in France. By that point, he's over in France. He doesn't recognise her. So she has to tell him the names of their parents, Huon and Sibyla of Beverley, in order that he'll believe that she's his sister. And so she tells him her life story. And then he says, you've had loads of adventures.

Now you need to go and end your days in their monastery. And so she does. And a poem is probably written after her death for the nuns in the monastery to kind of reflect on her experiences. And there's a lot of wandering in the wilderness. And it's probably not like reportage. You know, it's a poem, of course, as well. So we can't take everything at face value.

It's just such a brilliant story. And also, you know, somebody who is an independent means, who goes on her own on pilgrimage, but ends up in these amazing events and has this fantastic life story. So I always find it amazing how far they travel, how far they go, and how there are these women who are engaging with all sorts of adventures across Europe at this time. Well, I suppose it just goes to show, you know, even if we cannot say that this is a 100% accurate record of what happens,

to her. The fact that this is being written indicates that there is an idea that it's somewhat possible, even if it's meant to be incredibly laudable and something to aspire to. I don't think that we're going to get better than Margaret of Beverly. So I think this is probably the place to leave it. Natasha, I can't thank you enough for being here. This has been an absolute delight. Oh, well, thank you very much. It's always a pleasure. Thank you so much once again to Natasha for joining me. And thank you all for listening. This has been Gone Medieval from History Hit.

And if you liked what you've heard, don't forget to rate, review, follow the podcast, and tell your friends about it. If you fancy suggesting an episode, drop us an email at gone medieval at historyhit.com. My co-host, Matt Lewis, will retake the Gone Medieval Throne on Friday.

And as always, I'll see you again next Tuesday. Until next time.