Danernes færd til det Hellige Land - et fejlslagent korstog?

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Welcome to Mægtige Middelalder, a podcast where middelalderforskere taler om den mystiske, mærkelige og fremfor alt mægtige middelalder. Mit navn er Thomas Hebelholm, og når jeg ikke er vært på denne podcast, er jeg lektor i historie. on Syddansk University. Welcome to the Middelalder. In October 1187, Erobrad Saladin, Jerusalem, from the Christian Korsfarer. It was a drama-krig in Europe, and two years later, the three frances were the French king and the Kaisern of the Hellish Imperium.

Ud på det, som eftertiden kalder det tredje korvstån. Men ifølge dagens kilde vækkede erobring også forfærdelse i Danmark. Kilden D. Professione Danorum in Jerusalem, eller... Daniels Fjord til det Hellige Land beretter, at Knud VI ved juletid Odense i 1187 fik oplyst, at nu var Jerusalem fældet. Det medførte forfærdelse og flere danere.

at drag a sted. They sailed out through the Nordsø, but fell in a storm, and they led skibbryd and made land, the overlevende, in Friesland, where from they were to find. I militære sammenhæng kan man nok betragte det som en fiasko. Men hvorfor så skrive om det? Det er det spørgsmål, og det er den kilde. ... ... ... ... ... ... ... and a religious success. And with us to talk about this is Karen Skovgaard-Petersen, director of the Danske Sprog- and Literature Selskab, and Kurt Villers-Jensen.

Professor of Middelalder History at Stockholms University. Welcome both. Thank you. Karen, what is it for a text we have with at do here? It is a... which you have already given the impression of. It's a pretty good report. It's written in Latin. And it's not very long. It's in modern, in 25-30 years. And I think it's important to understrege, that it's only from the narrative we all know, to the great great foretrag. Because the text is not just...

ten rejserløsende mænd, der tog afsted. Det har været hundredvis. Det er ikke til at vide præcis, hvor mange, men man får på et tidspunkt at vide, at... That it wasn't just a young people, it was also a young people. And there were 200 young people who had been most of them. So it has been a big deal. But we don't know the history of other people. And it's just a tank.

And the more the more the more the more the more the more the more the more the more the more the more ... ... ... ... ... ... ... ... ... ... He went through and found a hand, which included the Jewish history of Josephus. ... ... ... ... ... ...

And then another text about the hell of Genevieve. And Kirkman there, he was very interesting. But he was very clear over, or he was very clear over, at the three, or at least the two, at the end of the text, at the end of the text, at the end of the text, was ukend. Han satte sig så for at udgive de to tekster, og det tog meget lang tid, så det gik af til hans søn, og endda til hans sønnesøn, for at det faktisk lykkedes.

And in the middle of the day, the Kirkman had found it, so we have no back. We have the first trypte on 1684, plus some of the letters that the other men took over the 16th century. But if not Johan Kirkman had noticed this script in 1620, then we would have not had the text and not had the dansk-norsk course. was a part of the big 3rd course. And that's what I think is always going to be able to do, where I'm going to be able to find our wisdom in the first place. But back to the same text.

Proportioners are a bit surprising. You can call it a fiasko, a militant fiasko. And this is a text in the text. because it's about the preparation for the rejsen and the first part of the last part of the text, when they are coming to the whole land. It's actually on the last part of the page. It was the point in the whole thing. But it shows us that when they came up, there was no freedom. They came up first after 1192, where the English Rihard Løvejag had no freedom with Saladin.

That means that there is not so much of a war anymore. So you get to know, that they are showing up on the hell of a few places, and then they go back again. Some rejser via Constantinople, and others rejser via Vesteuropa.

But what the text is about, it's about the preparation of the preparation of the preparation of the preparation of the preparation of the preparation of the preparation. I hear that they rekruttered ledere and their men, and then they are from the Limfjord's mouth. over Ledsø og over til Konghælde, altså ved det moderne Gøteborg, hvor de så møder deres norske menner, som jeg nævnte, under ledelse af en mand, der hedder Ufa Lavnes, som man i øvrigt også kender fra andre kilder.

And so they should travel south on, but they shouldn't. First they should travel to Tønsberg, which is located in Oslofjorden. And so they are enige about... For a little bit of a reason, that they'd rather be able to go to Bergen. And that's not the right way to the Helleland. It's a good piece up north of Norges west coast. And then they meet Kong Sverre, the Norse Kong Sverre.

And then thereafter, they are in some hold to the Nordsjø. And there is, you can say, there is a dramatic point where they are in the sky, and it is very, very, very important. So it's a combination, can you say. And so the people who are living in the land are going to go south and so on. But it's almost like an appendix, so I can say, that the whole thing is stormed in the Nord Stream. But maybe we could just say a few words about him, who has written text. Thank you.

is that the only place where he comes to the end of the chapter, is when they come to Tønsberg. He says that this place can I describe it with a lot of weight and wisdom, because here I... Here I have a boat. And that does he also do. So there you hear a whole lot about skibe, the sejler and maleries landscapes. But this is important, because... that he had a cluster in Tønsberg. And that cluster, I mean... ... ... ... ... ... ...

mellem Borglum og Tønsberg, og sandsynligvis også en forbindelse i teksten mellem Tønsberg og Borglum. Faktisk kan der godt argumenteres for, at forfatteren har siddet i Borglum og skrevet sin tekst. But there's actually no doubt about it, or we can probably imagine that he's a Norwegian. It can be difficult to see on the language, when he's writing Latin. But a couple of places he's writing some words on Norwegian.

And it's like it's a good indication, that he's been a nordman or a danser. But it could be fine to pass, that he has been in Tønsberg and then has been moved to Borglum. At he's sitting in Börlum and writing, it also supports the text, that one of the important people in the text was Neveu, for man to know, at the bishop of Börlum Tuco. I don't know, but I don't know.

I have called him Tuku in my broadcast here. He was also dead at this point, but he was supposed to be kind in the Tuku's text. And this could also say, that Börlund is a point for text. And then the text, the writer himself, is written on the challenge of some of the people who participated in the race. And this is also a important point, for there are some of them who have...

who has asked forfattern to write the story, has interest in it. And that gives us a little... ... ... ... ... ... ... ... ... that it has been a problem, that it has been a big problem. As I said, there have been many people, and there have been some of the most men in the society that has invested in it. So it was maybe...

uheldig, at de var så lang tid om at komme afsted, og det hører man jo så også en hel del om, at tiden blev trukket ud af forskellige grunde, blandt andet fordi de skulle til Bergen. Så de kom så sent, så der var sluttet fred. Så det er et sådan... It's a good thing, I think, is that it has to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able

Martyr-døden. Dermed sier forfatteren, at dette var et rigtig korstog. Det er muligt, at de ikke kom til at kæmpe, men de drog afsted på et korstog. ... ... ... ... ... for at kæmpe, og det er det, der gør det til et korstog. Teksten er fuld af teologisk argumentation for, at disse mænd var inspirerede af Gud.

They could give Jesus disciples' foespo, and they could do everything, what they were doing for following Jesus. And it's like a metafor that they, as disciples... and the old Israelites, who went to the land, so gave it a call on the jordisk for getting to the hell of a land. It was both a concrete trip to the Hell of the Land and a friendly trip. And in that sense, there was not a fiasco, because they had a friendly trip to the Hell of the Land, and they died as Martyr.

And that we will talk much more about here. But for to understand more about the rammer, I would like to talk more about the course of the course. It's a fantastic text, if you find the text, because there are the few... Thank you. ... ... ... ... ... ... ... ... But it's a whole apparatus that rolls out in the whole Denmark. In the whole country, there has been a course to the people to take place. So it's one thing.

And the other thing is, that the group of groups of people came for sent to Korshaw, because there were other people who were able to do it. There was a big dance contingent, which came to Accra, the coast of the hell of a land, and came together with the English and French corps corps, and had traveled with cockers. And an engelsk kilde tells you how the Danish were very good at war, because they were strong and strong and created by a burning tro.

So there are other people who have been able to do this really well, when they told me that they were able to do it. But it's also an example of the reaction of Jerusalem was a mobilization in the whole West-Europa. It was a mobilization in the whole Denmark. And in the rest of the Scandinavian area, we have a bad idea for it. And it's a sort of, can I say, that it was beginning almost 100 years ago, with the first course of the first course.

and Eropoingen at Jerusalem in 1099. Resultatet af Pave Urban II's prediken var fire år tidligere, 1095, som fik en enorm respons. Hvis man ser på, hvor mange som forlod Vesteuropa vandrede de her to-tre år ned til det hellige land til Jerusalem og Europa byen i 1999. Hvis man ser på antallet, så er det... It was probably the biggest military expedition in West-Europa, if you look at how many people actually were there. It was more than 1. or 2. world war.

How could the history do that? What happened there? And there are very many explanations on. I think the important thing is... It was a sort of a movement movement, a change in how man in West-Europa and in Christendom had fought war. It had always been a problem. And of different reasons, so krigen is the solution for the end of the 1000s. If you fight for the church, then you take away from the church.

So reduced the time in the skärsild, or you could become a martyr and come directly into the Himmel. So you didn't think in the west of the kristendom before.

And the reason for Kortstogen is the reason for new institutions, such as for example Sempelherrne. The reason why you can live as a monk, but use all your time to train. at slå andre mennesker ihjel. Det har været fuldstændig umuligt tidligere. Og pludselig bliver det en naturlig tanke og en enorm succes i hele Vesteuropa. Så det er altså 100 år, hvor man... have been taken out of the war as a way to take off the war. And the first course was a military success, the way you were able to win.

Jerusalem, and you could have created a latinian korsfarer, kongedømmet Jerusalem, and some kyrstendømmer around Antiochia, Tripoli, Edessa. And then it went. can I say, every time. It's a very complicated story. But the Kosto, who later took to the Helleland... was for at rette op på tab af fyrstendømmer og magt til muslimske naboer, som jo ikke var én gruppe muslimer kæmpede lige så meget indbyrdes. The different korsfars, who took to the Helleland, came for to get up on tab.

And for at styrke the latinske rige in the hell of a land. And there can be said that 3. Korst 2 is the answer on Jerusalem in 1187. And on a certain way, it was known that it would come. And it's again a complicated story, but the big interne problems in Jerusalem did, that you could see. at man could not be able to hold the city. And that man also became aware of, at from the 1170s, there were the big Muslims.

Magter under enhersker og senere under Saladin. Så det var begyndelsen til enden på kongeriet Jerusalem. Alligevel så bliver Jerusalems valg.

the beginning of an enormous mobilization. And it's both militarily, but also ideologically. You can infuse gudstjenester, which are called. ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... at tage kors tog. For den begynder jo med beretning om, de lunger at tage kors tog, og derefter begynder de at bygge skibe. Og det er jo ikke noget, man lige går hen og gør. Det tager jo enormt lang tid at bygge skibe.

And the people in this text have been selected, so they have chosen the traditional, hurtful land. On a time where andre more and more were going over to cocker, which are much bigger and can transport many more menneskes, but also very long. ... ... ... ... ... ... military technology, which is boosted by the course of the course. For example, by lighting machines and artillery and such. So it's a great machine that gets set in for

come down and help them to be free Jerusalem. And so they came for sent. Good. Now we have a context. And I think we should start with the beginning. One interesting thing I had noticed, when I left the text here for now, is that these leaders are not given, and as you said Karen, they are prominent men. And they are actually quite prominent. Flere of them are veterans from Vinter-togtern or Vinter-Korstogene. And one of them is Archbishop Absalons Neveu.

Alexander, and there can be said there is a bit of a bit of a bit of a bit of a bit of a bit of a bit of Alexander. He is actually a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of a bit of

... ... ... ... ... ... ... So there are really some of the prominent men that lead this. They are aware of the people from winter talk. We get a feeling that it is, as I say, that it is the bottom of the dansic society. So it begins at jul in Odense, and jul is... Christi Fusselman Feier. I have a little point, which I can get to the end to the end of all this, with what happens when in the report. But then it is, that the...

As you note Karen, they are going to Norge. And it is a bit interesting. ... ... ... ... ... ... ... And it's very much in the text. It's very good. It's the third part of the third part, can you say, of the third part. And it starts with, as I mentioned earlier, It's a contingent on 200 northean and under the lead of Ulf in Kunghelle, and then I went to Tønsberg.

Yeah, there is a little episode, which is already there at the meeting, which illustreres, at Uff is a little hissing on one of his men, but the dancers go in for him, for this man. And it looks like... om det egentlig blot skal illustrere netop det kærlige forhold mellem danskere og nordmænd. Men der kommer flere kur på tråden senere, efter de har været i Tønsberg.

And so they've got a new propellant and so on. So they go along the coast of Norges and make a stop at what's called cellørene. So there are some small øs in the sydvestse hjørnet. And there is it so that Ulf says that we don't want to go south on now. We don't want to go south on the road. We want to go south on the road. Because I know that Kong Sverre will be.

and I will say that he doesn't believe that we just go away from the end of the day. So there is something there that should be taken, but it's very unclear what it actually handler about. And they're going to the same together, and there's also a slagsmol in the area, and it's for the sake of the sake of the sake of the sake.

And it's interesting about Bergen, it's just like, as he writes about the fact about Bergen, but in all these richs are there's an ordinary way in the end of the last of the way. Thank you.

and it's their fault, but they come up, and they come up, and they come up, and they come up, and they come up, and they come up, and they come up, and they come up, and they come up, and they come up, and they come up, and they come up, and they come up, and they come up, and they come up, and they come up, and they come up, and they come up, and they come up, and they come up, and they come up,

And there is also that, that the Danish people will be strapped. And so they will sit with their skibe and wait a bit under the ground. And then he comes back to the city, and he asks what it is for a ship, which is in the light of the dark. And the dancers of the fighters come up with him at night. They can't see who it is. So they come up with him at the end, because they are not aware of the king.

But he answers majestatically and won't go on with this. So it's the episode that really illustrates Svare as a majestat. And what we then hear is a little intermezzo, where one of the leaders, Sven Torghildsen, has been very excited for meeting Svær, because he actually has participated in a couple of years ago. It's a word that you also know from Sweden. And it's very possible that it's what it has handled.

the knud that would be able to be able to be able to be able to be able to be able to be able to be able Yeah, so we can come back to it later, Esbjörn Snare holds a tale in the beginning of the work, but otherwise there's only this replic, where they actually talk, where Sværre gives this Svend Torkelson. And they just do it. Majestaten, som den store og tilgivelte konge, den gode konge. Og så ønsker dem held og lykke på rejsen.

And thereafter, you hear so, that the dancers are again again, and now they are again at the end. But Ulf, the Norwegian leader, he says, ah, I have just something I should have in order. You can just vent a bit. De fleste danskere er nu så utalmodige, så de sætter afsted. Og det er helt tydeligt, at fortælleren i teksten misbilliger det. Han siger, at det havde været klogere at vente. Men Svend...

He went on Ulf, which is the name of the man who has been given to Ulf. He went on Ulf, and then he listens to Ulf, and then he listens to Ulf, and it's very idyllic and lovely. And so they're out of the way, but Sven is out of the way before Ulf, because Ulf is clear over it. It's cool to have to wait a bit. And the last thing you hear about Ulf is that he's out of the way, but he's out of the way. ... ... ... ... ... ...

We didn't have to know that if the fans had looked at Ulf, so it wasn't going through the storm, which made many of them. So there is a form of... I think that the text says that it was good enough that they were able to wait for it and use so much time in the world. But all of them had they actually, if they had really looked at the normans, come back in the right way.

And there is actually a point with him Sven there, which I would like to mention. Because, where is our Kahnik actually all the stuff he tells about? Has he been doing it? In the meantime, he tells us that he has lived in Tønsberg. And just in the text he told him something, that he heard them tell him. So there are some small indices on him, that he doesn't have been with. But he knows quite a lot about... Thank you. that it may be the end of the materials that have been...

forfatterens kit. Det er meget hypotetisk, men det er det bedste bud, vi har. Det er i hvert fald vigtigt at overveje, hvor han egentlig har sine informationer fra. But the Nordic Intermezzo, I think it works very well. Also because, as you just mentioned, Svær was in Saxo, so Svær was definitely not Elsked in Denmark at this point.

Actually, it was just like that, at the moment in the 1190s, there were a whole bunch of guys from Norway, who took a flight in Lund, because they felt like it was difficult. Denne her teksts meget, meget positive billede er i sig selv bemærkelsesværdigt i forhold til det samtidige sagt. Men det viser jo noget andet, som er helt almindeligt.

in all korts. It's a logistic problem that you have to collect, but it's also a political problem, because if a fyrer or a horse or a horse, they come and snubber it. So the first step to KORSTO is to visit them, who you are not friends with, and then to make a meeting. And so you can take a step. Mit Kurt, tror du ikke også, at der faktisk er en næsten teologisk pointe i det her? Altså, der er de praktiske årsager, men man kan sige...

Yes, there is this conflict with Svær. Yes, there is actually a Danish Korsfarer, who has actively tried to be able to Svær. He should be Svær's fiend, but... If you want to be a Christian, you want to be a Christian. Yeah, there is clearly the way that... Inden man tog på korstog, og inden man gik i krig i et korstog, så gik man til Nadvers, og så skulle man aflægge skriftemål til præsten og bekende sine sønner, og så love ikke at gøre det mere at få...

Absolution, altså tilgivelse. Og så kunne man kæmpe. Hvis man glemte det, så var man i stor far for både selv at blive slået ihjel, men også at hele kortstået. ... ... ... Yeah, because it's like the fred that plays a role. It's probably also one of the aspects that are in the whole of the Norway-sfares, that they're working and trying to get around. And it's good enough if you get Ulf with...

And in fact, yeah, there can be some of the reasons for him to be the author of a certain way of a norman, or at all of a very extreme norman, because norman is simply the best to see folk. Danskern, they are motivated, and it's all good. But there's no text, if you see it from an intimate perspective.

At we have all the only thing I just mentioned here with fred and it's very important, and that's right, and that's how to prepare themselves at home from it, but there's also a lot of practicality there. That's the only thing I mentioned here with fred and it's very important.

Yeah, there was also the unbearable possibility, and it's actually right. It's a fast... It's a fast... It's a fast... It's a fast... It's a fast... It's a fast... It's a fast... It's a fast... It's a fast... the most setting today.

Yeah, but it gives of course good meaning on all points in the sense that there are some sker and other things that they should be able to do. But it's one of the things that also makes the text very interesting and the very interesting blend of, and one of the reasons that we obviously think about.

... ... ... ... ... ... ... I would like to connect to what you said about the indbørdes strid, because it's also hard to mention, I just gave it a bit before, that it's the one that encourages the people on the event of the event of the event of 1987. It is very very relevant, so first they take the letter from the paper, and then they take the letter from the paper.

But it's not a really good word, because the writer wrote, that it was no longer like this. But it's a letter from Pave, which is a sønderknugs. Now we have missed Jerusalem, and the world is going under. Everything is going under. Everything is going under. Everything is going under. And the reaction of the Danske Storms is also from Stenet Sog, until Esbjörn Snarer, who you know from the other side from the other side, is to hold a tale. And the one is directly given. And it's the one that...

There's the stemming from the passive, of course, to the handkerchief. And one of Esbens arguments, or he's slutter. ... ... ... ... ... ... ... Han siger, tænk på vores forfædre, vores heldemodige forfædre, de var store krigere, men vi har større ting at kæmpe for. Vi skal ikke bare kæmpe indbyrdes kampe, vi skal kæmpe for Kristus mod hedningen. So he said to last, let us take the hells and take part in their strabats.

Lad os opgive indbyrdes strid og vinde os mod større og nyttigere kampe. Måske venter os en ærefuld triumf over tyrannen. Og så siger han det med deres påtagers helienernes lod. And so he also says, that those who don't have power, can bidrage with those who have, so that all, who have hope and hope, also can be parted in the way. So Esben, who isn't a teolog, he uses this teolog.

at there are større kampe, nemlig dem, som handler om forsvaret af kristenheden, og det giver også del i Helligenernes Lod, og han forvarsler her med, kan man sige, at dem, der dør, de vil blive martyr. association with it, that it's important to have the interne kampe to be slutted, because we have større kampe. And it's an argument that goes back, I think, at it's urban tale.

In any case, it was one of the tidings from 1. Korstor, where it was associated with the Macabre in the Old Testament. It was also a big war. But we are even bigger, because we are Christian. Magabærene var ikke kristne, men vi skal gøre som dem, hvis vi bare husker, at vi kæmper en endnu mindigere kamp. Og det er ligesom, at de så tilpasses. Der kommer jo vældig meget nyt med korstogene.

of the history of writing, which basically works as a stage, that we have done something that no one had done before. It's one of the first Korto's historians. who wrote it right after 1100, Gibber and Osiang for example. And so you haven't thought history before. But it comes in, and you can also find a story of it, I think, in Saxo. and other stories from the end of the 1100-tall. It's a funny tale, which Espen holds.

on several ways. The thing that they can't fight, can't fight on a different way, was just the same thing for Kostos. Tanken i slutningen af 1100-tallet, at alle skulle mobiliseres, og de kunne deltage med bønder, hvis ikke de kan kæmpe, men også at man begynder helt systematisk at kunne bidrage økonomisk. Mod at få del i den aflad, som korsfaren får. Mod at, hvis man betaler, så kunne man tage noget af tiden i skæresilden væk på den måde. Og så tror jeg, at det med...

It's very elegant, what Espen laver, because on the one side, he's got these. Fantastic Danske Danske, der skabte et imperium, der gik helt til Grækenland, og jeg ved ikke hvad, fra Thule til Grækenland. Og de gjorde det, selvom de var hedninge, og hvor de var frygtet af alle andre i Vesteuropa. And now would Esbjörn and the same kind of dancers do exactly the same, but in a higher size, not just because of the result. And it's actually a element we see in Kortos.

overalte i Vesteuropa, at man skal efterligne forfæderne, for de var rigtige kriger, og vi er ikke helt så dygtige, men nu skal vi prøve. So the first course is a model. For alle senere Kors 2. Men også de tidligere krig, Carlton Store fra 800-tallet, er sådan en, man hiver frem igen og igen, når man taler til franskmænd. Hvis Carlton Store kunne gøre det her, så skal I tage på Kors 2.

So, forfederne fylder really much, when you need to talk to people. The text is very clear that the author has the finger on the pulse, the literate pulse. It's just what Kurt is saying, that he has written in his same time course. literature. And that can you also see on all the world's small and large biblical citations that you can find in your book and which you can lift. ... ... ... ... ... ... Yeah, and so it's at the same time on a very interesting point.

and certainly in the European history of the 1100-tall. For there is the optimism that you should try to go back to Jerusalem. But there is also a very pessimistic feeling. You mentioned the fact that the world is completely alone. The text is also about the fact of the fact. has disappeared from the world, and it doesn't come back. So it's a fantastic feeling, which I think you can find in very much literature right before 1200. but also a nostalgia that it was better before.

We can see it in the other places in Denmark in the 1100-tall. Absalons setter, rejser, rune sten. It was completely umoderned at the time. But it should be old and fine. so that I could go back to a better time. Yeah, it's like that it's at the start of the beginning, that it's at the state of the state. So it's really dumb, it's at the beginning of my son.

fordums, heldegærning osv. Det ligger sådan i teksten som en af de motivationsfaktorer, der sætter dem i gang. Og det er jo i virkeligheden, det er jo før vi hører om Jerusalem's fald, det er simpelthen sådan. vores forfatter begynder værket. Det går helvede til. Og nu skal I høre symbolet på, at det er ved at gå af pommeren til. Det er Jerusalem's fald. So it was the beginning here in Odense, and they were around Norge. ... ... ... ... ... ... ...

And then comes storm. And there you can say, it's the same process. What is it that they are using for in storm, and how it is being introduced? Yeah, I thought I'd like to make a passage. Meant gerne, yeah. Now we're mid in stormwater, mid on Nordsøen. First have heard of these... They had been out for one storm, and then it started. I think it started there. On Thursday, it was finally clear again. The light, they had left after, was coming back.

And even though the sun was sky above the sky, they were in their eyes with a warm glow and the most of the tristhed, which had given them, when they were in the way of dying. For now they had also found them, which they had thought to be dead, and they were so good as they were in the way.

Den dag styrkede de hinanden med dette gensyn. Hen under aftenen tog stormens rasen imidlertid til, voldsom og intervangel. Halet satte sig i bevægelse helt fra dybet, og fratog dem et hvert håb om at overleve. All what they had was cast over the board in a try to be able to be able to live with things to be tabbed. But the strength of the wind gave them a lot of pride. And the whole ship was taken into pieces of them with these words. Herre, we go under.

But the death's eyes were near, and all hope of having to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able In the night, the fulded, led the lost kvater on the sinking ship, and whilst they under the burden of the pine, the day and time, which was the hell of the Christ's life, with the death of their lives in a horrible death.

What they had to have used to have used to be used to be used to be used to be used to be used to be used to be used to be used to be used to be used to be used to be used at blot det at betragte dem er som selv at begynde at gå i døden. Ikke en, men hundrede gange var de ved at kvales, og lige så mange gange som de gispende dækkedes af bølgerne, fik de en forsmag på dødens bitterhed.

Yeah, it took out to, that it was for them and their lives, that the prophet had clared with these words. And then comes a quote, I came down to the house, and the U.S. took me to the end.

No one found the death of the son of the son of the son of the son of the son of the son of the son of the son of the son of the son of the son of the son of the son of the son of the son of the son of the son This is the combination of the skildering, where it is very, very clear that these people died in martyrdom. They went to the day and time for Christ's death, and then it was the third time on Friday, when he died on the course, which was the point where the first course was.

hoppede fra belejringstårnet ind over bymuren til Jerusalem under det første kors 2099. Det er helt klart en parallel der. Ja, det er sjovt. Ja, for det er jo det ikke. Det er jo som om, at... Stormen her er sådan, de her danske korsfares ekvalent til de beskrivelser, vi får for eksempel under det første korset, hvordan korsfarerne bliver konstant plaget af angreb og baghold fra.

from Turkish soldiers, who bombard them with piles. And they are also in the warm, on the anatomical highway, where they are warm, and they die, and they don't drink anything, etc. So there are some equivalent here. I think it's very clear with the previous Kors Fara-beskrivels, that you lift it up to something like that. Kampen mellom det gode og det onde, at naturen er involveret. Det er jo ikke bare tørst, men det er jordskæld, det er kometer.

And we have other reports about Korsvar, which have sailed with this very much, one from 1147-1148, with skiprude and storm. So it's nature, which really gives us... in this war against the und. Here it's not just the nature of the storm. But there is also a group of the travelers who survive. And it's also a natural nature in the goddoms of life. And so comes the new miracle here.

What is most wonderful, I'm afraid to do that. At the beach had a hard way under the road, or at the road opened between the road for the people who didn't have anything to do? The Hebrew people who were elected by God to take it from the land as his arv? But this is our folk, that is based on christianism, took place to be free the same land from the kaldeaniske undertrykkelse. So there is a miracle that is completely on line with the old Israelite's way through the Rødehav.

som del af kampen mod hendingene. Så naturen er også den gode natur her. Jo, fordi naturen, det er jo... More or less, it's God who takes them to test their tro. ... ... ... ... ... ... ... And it's also in the kamp, whether it's Muslim or Kedah, or who it is, that it is a trial. And it's a trial. And it's what we're trying to do. midden og slutningen af 1100-tallet. Altså, hvorfor tager Gud ikke bare at udradere det?

If Islam is a big problem, why not just all muslims are going home? And one of the arguments is that there were no prøvels back for the right Christians. There was no way for the right Christians to have this problem. So it has a function.

what it is, what it is, what it is, what it is, what it is, what it is, what it is, what it is, what it is, what it is, what it is. Militært forhavene. Men når vi nu læser teksterne, så står der jo forskellige latinske betegnelser. Det er jo Peregrinatio og Ito og Expeditio. P. Gennatio is not as a point of the military. It's something we talked about earlier. Coastog is a... Or what? It's an interesting blend, because when it starts with course 2, it does it when the course has lifted it.

... ... ... ... ... ... ... ... ... So you get the full of all of them all. So the course of the course is a friendly exercise. On the other hand, it's connected to a very physical exercise. It's connected to some symbols, which is the course, which is on. It's connected to religious, and very much to religious from the Holy Land, from Jerusalem. which were imported into West-Europa as well as sand and oil and water from Jordan.

Spinder, Christi Kors og alle de martyrs, som fandes i det hellige land. Det har også været vigtigt, og dermed også den væbnede krig. Altså Kors-tårne tror jeg er en kæmpe bevægelse. which potentially包s all the kristians. They can draw on a different way, and then they can draw on what they are best for. It's a nice formulation just after the first Korstog, that God has created a new frelses way. That they had to lose each other and had to lose each other.

and that went directly to hell, they can continue with what they are best to do, namely to fight, but now do it in the church. So those who were kings, of course, of course, of course, they would sloth. but all the others could also take part in the course of the course of the course of the course of the course of the course of the course

That's the biggest challenge. And they're going to go to land, in Friesland. And there can you say, there could you have been afraid to give forhaven, and that's of course not. They drive forward, they come to Venedi, and they go over Middelhavet. And so we know that it's also problematic, but it's clear that it's at the end of a couple of things. And so they come to Akra, and they also have to visit the hell of a place in Jerusalem. And it doesn't feel so much in the text.

But they græder, like pisket. It's very interesting. They græder, when Pavons Brev gets laid out under julegild, and they græder, when they see them. de hellige steder i Jerusalem, ellers så kan de ikke. Also et lille eksempel på, at det er en veldig gennemkomponeret tekst. Ja, og så kunne man måske tilføje, at det gør os ganske kort, deres... ... ... ... ... ... ... ... ... ... ... ... at Jomfru Marias billede i procession blev båret rundt, hvilket foregik, som vi kan huske hver tirsdag.

But why do we need it? It's almost the last thing that happens in the whole, because the last chapter is just a little bit of appendix, where there is, that some of the others came home. Danskere forlod Grækenland og vendte tilbage til deres hjemmestang via Ungarn og Saxen. Men det slutte altså ligesom med denne overværelse af Maria-processionen. It can have to do with that we have heard earlier in history about these men who are preparing for the rejsen.

He says, why is it actually the water that flies out of milk and honey? Now I'm not sure that everyone knows, why it's called the land that flows out of milk and honey. And so he says, it's not like there's a lot of honey and milk there. It was the land where Jomfru Maria was born in Jesus Christ, God and mennesket. And with milk, it was to the Christian menneskelighed, because it presses out of the blood. And with honey, it was to the end of his bloodshed, because it was from him and stuck.

And so I said, well, now... Now I'm from Vita, and now it's a depression. But we've been prepared for, at John from Maria and landet, which are milk and honey, are symbols of the same. And that they so to the end of the last meeting with Maria, can be another way to explain, that they had their own goals. They had their own goals.

in a very allegorical symbol, but it passes out to the text, so it's quite a theological theological preg. But it's also very interesting at this point here, because... Bernhard de Clairvaux, around 11.50, is the first one we know to, which is on the icon of Jomfru Maria, and then suddenly spring the milk out of his bryst in his mouth. And then it's from others, but Maria's milk is a symbol for that you are accepted. Yes, this algorithm can I also remember.

positive words are at the end of the 100-tallet.

And there we are in on the interesting physicality we are in middle age and in relation with miracles and so on. But I would like to take fat in something you have been in on several times Karen. It's the discipline and the algorithm. It's my theory about how you can understand what it is that happens in this narrative.

And it's of course very welcome to try to do it. But I can't let it be able to find out when things are announced. Odense, it's just jul, it's just Christmas. Storm, it's in the post, it's just passion. the Christian passion. And so they are so in Jerusalem. And there can you say, if you look at them as disciples, then they can't really get into it for Jesus to die.

But they are there in Jerusalem, and they experience the hell of a place. And so there are passages with, that they are coming with problems. There are some Englishmen who believe that they are fienders. And some of them, it's also like they're split up, but some of them are going to Constantinople. They're going to Rome. It's like the disciples again, they spread, so to speak. I see some sort of a muncher, at it's a way to read their ears, but it's as if there is an algorithm over disciplinary.

and their experience of passion and afterspin, not mind. It's a very good thing, I think, with what I really believe is, that the geographical spread with Rome and Constantinople, I didn't think about it. And as Kurt said, it's the passion time, it's very important. It was important to understand that it was a Friday. And you have the right to, at julemødet maybe also can...

It will be interesting because there has also been a discussion about Could you really think about Jerusalem's fall in October? Nords de Udense til julen. Det tror jeg egentlig godt, man kunne rent fysisk, men hvis det er en konstruktion, for at passe ind i et schema, så kan det godt være, at det var en måned eller to senere. It's very interesting. As I said earlier, there is a factuality, which we know is happening, but which is packed into something else, but which is for us.

It's not very imponerable. It's also so that I remember that the Danish historians have talked about it in various works. I'm glad you are. Yeah, it's not a good thing. Yeah, yeah. Yes, but your way to read it is also very good with the most cited Bible study in all of the literature from the middle of the age. You should take your course on and follow. So all the korss are the ones who follow Christ. And so there's a little difference in the Evangelion.

but in one of the evangelicals, there is it, I'm not coming for bringing fred, but it's hard. So it's a very tyrant Kostos-envisning in the evangelicals, which everyone has known in the middle of the year. Yeah, just the way that I'm going to take the course, I actually don't know the text, but it's a half of other disciples-associations from evangelism. But I can remember that I was wondering about precisely the citations, which is clearly the key, if it's not there.

Yeah, yeah, yeah. It can also be a way to... No, now we're going to get rid of the spekulation. It can also be a way to have something we didn't have mentioned, when all of them were expecting. And there are we also at the beginning with the little interesting over-refering that you find at least in Lübeck. That can be many years ago, but it can also be, if you are going to speak.

maybe a little part of a leg, that when they came home to Denmark, and so unfair to have been told what happened, that and others may not have been imponerated, but it is a speculation. And that Monk then so... So, companya. or undskyld not Mung, but Kaniken, to do this work for to explain, that it is good enough. It is completely kosher, I have said. But you can do it on challenge, and it is of course not to write it on your own initiative.

but it gives a good meaning. He says it in many ways. And the text is actually also dedicated to a person. So it's pretty sure that there are some of them.

if there's interest in it. Yeah, it was. We really should have been able to answer it. Yeah. Yeah. It's very, very common, that we have texts, which we can use in a exemplar. Yeah, yeah, yeah. Yeah, but it's right. So we're starting to get into the end of our conversation, but we could keep going very much longer and get us with the simple text message, because the message is simply filled with... Thank you.

This is just the beginning of the fact, could you say, is a spain text. But we're going to end. But in the end, I will ask you if there are some... Nogle tekster, man kan læse, hvis man er mere interesseret i emnet. Altså noget I selv har skrevet, eller andre har skrevet, som den interesserede lytter kunne. Yeah, will you begin, Karen? Yeah, it can I do, but I have no mind to say.

That's the course tools expert. But my own background for this here is that I've worked for a few years ago with a new title of text and a new title. And that I hope I could give, if it's not all for fjerned in the future. I haven't got an English expert to say that. So we have on the way both Latinx originals and a Danish and a Danish. It's the one I've written in a little bit more than a book, about the theological aspect, all these theological course shows, all these places.

The text is also a part of the whole course of the literature, which was set up in the 1100-tallet, is still in this text. I wrote a book about it, which I saw 20 years ago. But the one is also very nice, Karen. I'm sitting with the one here. The journey to the promised land. and, as you say, about Coast House-teologian in this work. And it's a very, very nice work at beginning on the text. And when you wrote the...

Are there tidally written about it? The whole aspect of the text, I don't think I could see that no one had worked with, but it has been quite discussed between the norses and the norses. Maybe the norses. And so you don't want to get into it, but I think there is a great agreement that the professor was norsk, but also in this dansk-norsk.

Præmonstratense Milieu, Børlum, Tønsberg, og den handler om danske interesser, men som jeg har prøvet at forklare, er jo i høj grad danske interesser i relation til norske. So, on a number of ways, it's a Danish-Norsk foretale. And I think that the whole aspect of it is, which historians have interested in. So, it's to see the text as a teologian literary text.

I think there are so many that have done, and there can be much more. Kurt, you have written a lot about Coast H in Nord. You are actually the one who started. For snart 20 years ago, there was a photographic bølge in Denmark, Scandinavia, and also in the Baltic countries, where you cast a look at the old text. There are many involved in such a thing. But it's true that the last 25 years have exploded.

Kostosforskning international. And there came a lot to Scandinavian. After a pause, where there was not really anything about Scandinavian and Kostos. Really. But it's still a bit of a ring from Denmark to Sweden and Norway, and there can be many different works. One of the last ones that came, it's a really remarkable book about Korstogene generellt, of Paul Svendungen on Norsk, which is remarkable. And the last one in Denmark is Carsten Selk Jensens.

over korsetogne. More konkret with Danernes Faire to Jerusalem here, it's very important in many different ways. And those who have worked more concretely with it, are Janus Møller Jensen in different situations. And so a very interesting environment about Börlum. He has studied it and tried to make a TV series about the Danskerts Faire to Jerusalem. It has not been done yet, but...

Gert Jensen, som har været veldig aktiv i det, har lavet en lille bog på 25 sider, som hedder De Uheldige Korstogshelte. Og jeg tror, den kom i 2012. Det er et ganske udmærket oversigt over. where they came from and what they saw on the way. So this can be a lot of advice. It's hard to get fat on, but it's hard to get out of it. Yeah, and others are there so many others, who have been dealing with the course tour. The Conquest of Lisbon is written in 1140.

at the end of the 1940s. Lisbon was in Europe at 1147. And there is also a description of how they sail and all the problems that come there. So it's an example of a different one. That is really interesting. And now there is at least something for the interest of the listener. I'm going to go further with, and there will also be a link in show notes to many of these works we have talked about. I think I'm going to begrudge them primarily to books and articles.

But it can you find, if you're more interested in it. Kurt and Karen, it's been a great time, and I'm getting very close to this text. I'm so glad for you to be with. Thank you. Thank you. You can follow us on Facebook and Instagram. And the music was Nicolas Soto Urea. And the music was created by Anton Ferk. Have a good day. I hope you'll see you again next time. An all-new season of The Secret Lives of Mormon Wives is coming to Hulu on November 13th.

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