History of the Crusades

This paper analyzes selected Passion Sunday sermons on the Biblical verses Quis ex vobis arguet me de peccato? and Tulerunt lapides Iudaei. The article's goal is to trace preaching modalities known in Bohemia in the 1360s-70s, focusing on their didactic messages and tools of rhetorical reinforcement. While some popular non-Bohemian sermons mainly inspired by Jacobus de Voragine replicate the liturgical shift on Passion Sunday and urge the audience to do penance and commemorate Christ's Passion, Bohemian materials present two distinctive preaching modalities formed either as a scholastic sermon or as a patristic homily. Shaped by the same liturgical context the texts diverge from Jacobus de Voragine's model as they aim to fit different needs and address various audiences. Thus, Konrad Waldhauser's and Milíč of Kroměříž's university sermons construct the preachers' authority and promote the spiritual metamorphosis of the clergy by exploiting the image of the false teachers opposing Christ. Instead, the mental imagery of Milíč's later homily, a text intended for a mixed audience, focuses on the figure of militant Christ as a symbolic union of spiritual and political powers. The analysis demonstrates that the content of the Bohemian sermons, traditionally associated with the Czech Reform movement, is rather standard for the liturgical occasion. Yet, given the specific cultural and political context in Bohemia in the late 1360s-70s, Milíč's and Waldhauser's 'neutral' texts might also have a deeper level, which needs to be considered in connection to the development of the Passion cult in the region.

Diversos estudos apontam para o potencial das mídias enquanto contadoras de histórias como uma importante característica de sua comunicação. Os games, entretanto, por se tratarem de um suporte essencialmente de entretenimento, muitas vezes tornam difícil a percepção do conteúdo a partir do qual suas tramas se originam. Tais tramas, entretanto, podem ser baseadas em conceitos muito profundos e mesmo ancestrais, como no caso dos jogos da franquia “Prince of Persia”. A origem do conteúdo desse jogo vem passando por várias releituras em diferentes mídias ao longo de sua existência, onde os games serão apenas uma delas. Palavras-chave: games; remidiação; orientalismo. Several studies point to media's role as story teller as one of its strongest assets as communication tool. Games, on the other hand, as an entertainment support, have often made harder to see the base contents of their plots. Those plots, nevertheless, might be based in deep, even ancient, concepts which is the case o...

The Sixth Crusade, which started under the leadership of the Holy Roman Emperor (1220Emperor ( -1250) ) and Sicilian King Friedrich II (1198II ( -1250)), constitutes an exception in the history of the Crusades' campaigns in many ways. During the campaign, which took place between 1228-29, the armies did not face each other except for a few minor clashes, there was no large-scale war. The exceptional aspect of the sixth Crusade is the emphasis on diplomacy. An example of diplomacy

Die mittelalterliche Geschichte des “Ordo Theutonicorum” unterlag während seiner geschichtswissenschaftlichen Rezeption fortwährend mannigfaltige Interpretationen, welche insbesondere auf die Dualität zwischen der deutschen und der polnischen Geschichtsschreibung zurückzuführen sind. Während in der deutschen Geschichtsschreibung dem Deutschen Orden im Zuge des Wiederaufgreifens preußischer Traditionen nach der Reichsgründung 1871 ein gar nationenstiftendes Ethos zugesprochen wurde, für Heinrich von Treitschke verkörperte der deutsche Orden: “Züge deutschen Wesens, die man selten beachtet - die aggressive Kraft und die herrische, gemüthlose Härte”; erst durch ihn sei die überlegene deutsche Kultur in den Osten gebracht worden”, zogen vor allem spätere katholisch-polnische Publikationen in Tradition der antipreußischen Geschichtsschreibung einen kontinuierlichen Bogen vom Deutschen Orden über Bismarck bis hin zu Adolf Hitler (vgl. Sarnowsky, 1996). Für einen katholischen Kirchenhistoriker dieser Zeit war der Deutsche Orden nicht mehr als eine “eroberungslustige, kreuzgeschmückte Bande”, welche die ehemals slavisch-stämmigen Gebiete von Polen, Livland und Pruzzen unterwarf, ausbeutete und zwangsmissionierte (Ekdahl, 1991, S. 295).

Reservados todos los derechos. El contenido de esta obra esÉá protegido por la Ley, que establece penas de prisión y/o multas, además de las correspondientes indemni¬ zaciones por daños y perjuicios, para quienes repipdujeren, plagiaren, distribuyeren o comunicaren públicamente, en todo o en parte, una obra literaria, artística o científi¬ ca, o su transformación, interpretación o ejecución artística fijada en cualquier tipo de soporte o comunicada a través de cualquier medio, sin la preceptiva autorización.

The front matter of Seven Myths of the Crusades, edited by Alfred J. Andrea and Andrew Holt, a collection of essays by ten leading scholars in the field that sets out to refute or modify a fair number of persistent misconceptions regarding the crusades. Combined, they reflect the most up-to-date scholarship on these holy wars.

RESUMO O presente ensaio busca refletir e apresentar a Represontologia (a ciência das representações) e os Estudos Representacionais (área que abarca as pesquisas produzidas sob a perspectiva da representação enquanto ferramenta de pesquisa). O nosso objetivo é comparar histórico, métodos e reflexão, traçando semelhanças e diferenças entre essas duas práticas de pesquisa. O texto se encerra refletindo sobre os trabalhos publicados na primeira edição da Revista Colirium e sobre as monografias que aplicam a represontologia, com o fito de traçar um primeiro desenvolvimento do campo.

В статье анализируется известный эпизод в истории дипломатических отношений Иерусалимского королевства и фатимидского Египта -заключение в 1167 г. договора о военной помощи. Сама процедура заключения соглашения выявила яркие различия в западном и восточном этикете дипломатии и спровоцировала культурный шок, который был преодолен при помощи символических жестов. Переведенный в статье пассаж из хроники Гийома Тирского позволяет составить ясное представление о том, как функционировал язык дипломатии на латинском Востоке в середине XII в. Ключевые слова: крестовые походы, Иерусалимское королевство, фатимидский Египет, история дипломатических отношений в XII в.

Recent studies about heritage as a cultural process confirm the importance
of a multidisciplinary approach to enhancing heritage sites through
perception and emotion. Heritage sites, with their peculiar identity and
character, provoke intense spatial experience for visitors. These experiences
have the power to focus on human experiences and actions within
specific environments. This paper examines a research project at
Nottingham Castle (UK), where a site-specific performance, inspired by
historical facts and characters, was aimed at enhancing visitor engagement
with this heritage site. The project investigated the performative
attributes of Nottingham Castle, emphasising community engagement
and the reinterpretation of its heritage through the lens of gender equality
and LGBTQI+ inclusion. The project incorporated scenarchitecture
methodology, using theatre as a medium to blend historical research
with perceptual and emotional responses to the site, fostering
a dialectic relationship between the space and the visitors. The project’s
final performance was aimed not only to enhance awareness of these
themes but also to reveal the intangible cultural heritage of Nottingham
Castle, reimagining alternate histories connected to gender equality and
LGBTQI+ identities. This approach, deeply rooted in both heritage-as-performance and the theory of living heritage allows for a more inclusive
interpretation of the Castle’s past.

"Research work in the so-called «Bailo House»: discovering the history of an emblematic monument in Chalcis" (Stefania S. Skartsis - Nikolaos D. Kontogiannis - Yorgos Kourmadas - Evridiki Katsali -Panagiota Taxiarchi). The so-called «Bailo House», which survives today in Chalcis, opposite the church of Agia Paraskevi, is a palimpsest of architecture, with three main buildings phases (Venetian, Ottoman and Modern Greek). This paper presents the results of the research works (excavation, architectural, etc.) carried out as part of the recent restoration project of the monument. These works revealed important information about its architecture and function during at least the six centuries that the building remained in use. Furthermore, the research and the study of the data obtained during restoration offer abundant information about the urban composition and planning, the material culture, the economy and cultural osmosis of the people that lived in the city. In the end, the “Bailo House” narrates, through its architecture, the historical evolution of a harbor city that was always multicultural and extroverted, a port-station on the major trade routes of the Mediterranean, a winter station of the Ottoman fleet, and a European enclave in the East.

Conference held at IMC Leeds, July 2025

The paper relies upon a number of around 276 Venetian chronicles that cover the period of the so-called “Venetian crusade” in 1122-1124. A number of 250, that is a high percentage, refers to the naval confrontation that took place in May 1123 in the waters of either Jaffa or Ascalona against the Fatimid fleet, which represented a complete victory of the Venetian fleet.
Among them, 80 texts are more detailed than others. A particular detail that they narrate refer directly to the belliphonic aspect, when the Muslims cried out appealing to Muhammad and, as response, the Venetian sailors loudly summoned St Mark, that is the protector of the city of Venice. Among the verbs used on this occasion, it is mostly gridar/cridar, that is “to cry out” that is used when describing the two maritime forces as engaging in battle. The encounter between the two fleets was thus doubled by a direct war between a Christian saint and the founder of the infidels’ religion. Thus, it was the involvement of the invocation of St Mark as a factor of Divine intervention and the noise as psychological warfare that led the Venetians and their Doge, Domenico Michiel, to the victory over their enemies. According to the Venetian chronicles, the success also represented the intention to prove the superiority of the Christian God over the Muslim one.

Traducción y edición crítica de la Crónica del Templario de Tiro, una de las fuentes más interesantes para estudiar las cruzadas y el Mediterráneo de la segunda mitad del siglo XIII, especialmente enfocada en la vida de los reinos cristianos de Ultramar.

This short paper briefly explores the pivotal role of Christianity as the ideological and unifying force during the Reconquista, the centuries-long Christian effort to reclaim the Iberian Peninsula from Islamic rule. Far from a mere territorial conflict, the Reconquista was deeply rooted in a shared Christian mission that transcended political fragmentation among Iberian kingdoms. Beginning with Pelayo’s resistance at Covadonga and culminating in the final conquest of Granada in 1492, Christian identity fostered cohesion, galvanized military campaigns, and shaped emerging notions of Spanish national unity. The study examines the interplay of religious propaganda, papal endorsement of crusading, and local political dynamics that collectively forged a national Christian consciousness. Ultimately, the paper argues that Christianity was not just a background belief but the very foundation upon which Iberian political and cultural unity was built.

Данная статья является второй в предполагаемой серии
статьей об общих элементах эсхатологического
мифотворчества в детском крестовом походе 1212 г. и народническом «Хождении в народ» 1874 г. Эта статья
прослеживает главные контуры нарратива детского крестового
похода, особенно его элементы эсхатологического
мифотворчества. Автор приводит сравнительный анализ с
другими народными крестовыми походами обездоленных и
маргинальных элементов, а также с эсхатологическими и
церковно-возрожденческими движениями в средневековой
Европе. Канонический нарратив о детском крестовом походе
является классическим примером эсхатологического
исторического мифотворчества. Главные компоненты нарратива
включают упор на высокий идеализм, моральную чистоту
участников, и преданность делу. Нарратив обычно кончается со
страданиями, мученичеством, разочарованием участников в
идеалах и утратой их детской невинности. Дети-крестоносцы
иногда изображаются новыми Невинными Младенцами
Вифлеемскими. Однако, летописцы (хронисты) часто
подчеркивали, что дети были жертвами массового заблуждения
и дьявольских искушений. Следовательно, их трагическая судьба была логичной и даже заслуженной, потому что они последовали
за заблуждением. Тем не менее, детский крестовый поход 1212
г. был эсхатологической попыткой ускорить второе пришествие
Христа и установление нового века через освобождение
Иерусалима и Святой Земли. История этого похода тесно
переплетается с историей всех крестовых походов и массовых
эсхатологических движений в средневековой Европе. This article is the second one in a proposed series of
papers about common elements of eschatological mythmaking in
the Children’s Crusade of 1212 and the populist “Going to the
People” in 1874. It examines the main contours of the narrative of
the Children’s Crusade, especially elements of its eschatological
mythmaking. The method of comparative analysis is used in the study. The author compares the Children’s Crusade with other
people’s crusades of the poor and marginalized elements, as well as
with eschatological and church revivalist movements in medieval
Europe. The canonical narrative of the Children’s Crusade is a
classic example of eschatological historical mythmaking. The main
components of the narrative include an emphasis on the high
idealism, moral purity of the participants, and their devotion to the
cause. The narrative usually ends with the sufferings, martyrdom,
disillusionment of the participants in their ideals, and the loss of
their children’s innocence. The children crusaders are sometimes
portrayed as new Holy Innocents of Bethlehem. However,
chroniclers often emphasized that the children were victims of a
mass delusion and diabolical temptations. Consequently, their
tragic fate was logical and even deserved because they had followed
a delusion. Nevertheless, the Children’s Crusade of 1212 was an
eschatological attempt to hasten the second coming of Christ and
the establishment of a new age through the liberation of Jerusalem
and the Holy Land. The history of this crusade is tightly linked with
the history of all crusades and mass eschatological movements in
medieval Europe.

"There
is a preponderance of voices strongly criticising it
(e.g. Malcolm C. Barber, Andrea Nicolotti, A. Piana,
D.C. Scavone) or outright rejecting such a possibility
on the basis of the arguments presented by I. Wilson
and B. Frale’s argumentation. They rightly point out,
among other things, that none of the sources cited by
the proponents of this hypothesis contain unequivocal
information about the possession of the Shroud
by the Templars and that they are over-interpreted,
which has led to the formulation of a hypothesis
which, although theoretically partially explaining
the question of the so-called missing years after 1204
in the history of the Shroud, has no solid scientific
basis".

Since the early days of their settlement in Transylvania, the Saxons have played an important role in defending the southeastern and northwestern borders of the Kingdom of Hungary. This study examines the military efforts undertaken by the city of Bistrița in 1521 in the context of Belgrad crusade. The city’s expenses for paying mercenaries and covering various services necessary for preparing for the battle are discussed based on a 1521 register preserved at the National Archives– Cluj, within the archive of the city of Bistrița, in the “Accounts” series.

This article examines the role played by Damascus in the crusaders'/Eastern Franks' strategic thinking across the lifespan of the mainland Crusader States.  It also discusses further matters including trade between Damascus and neighbouring Frankish territories.

Ancestors Legacy is a 2018 real-time strategy video game set in the Middle Ages. The game was developed by the controversial Polish studio Destructive Creations, whose members have been accused of sympathizing and supporting far-right movements online. This ideological support can be seen in their video games, some of which have included the use of crusading medievalisms in line with the civilizational-conflict narrative often espoused by far-right movements: i.e. the idea that Christianity is embarked in a never-ending battle with Islam and other cultures, of which the crusades are just an episode. Nevertheless, Ancestors Legacy categorically condemns the crusades as unfair and hypocritical, a statement backed by a reasonably accurate recounting of the events. Upon closer inspection, however, this accuracy is superficial and molded by a larger ideological framework about the Middle Ages and the crusades. This article argues that the game occupies the dissonant space of condemning crusading but adopting it as an unavoidable part of the clash of civilizations that lasts until this day, hence justifying the player exercising the very violence it condemns. This is an example of what Adrienne Shaw has called the tyranny of realism: an obsession with accuracy in video games, based on hegemonic and audience-driven perceptions of the past that do not allow for a critical and emancipatory approximation to history.

Papa II. Urbanus’un Clermont Konsili’nde yapmış olduğu çağrı sonrası 1096 yılında başlayan I. Haçlı Seferi; Franklar, Normanlar ve Cermenler gibi aynı dine fakat farklı kökenlere sahip birçok asker ve gönüllünün yanında bu seferin liderleri olarak öne çıkan soylu ve ruhban sınıfından kişilerin katılımıyla gerçekleşmiş ve tarihin önemli bir dönüm noktasını oluşturmuştur. Birinci Haçlı Seferi sırasında haçlı grupları arasında yaşanan anlaşmazlıklar ve rekabet nihayetinde Kudüs Haçlı Krallığı, Antakya Haçlı Prinkepsliği, Urfa Kontluğu ve Trablus Kontluğu olmak üzere dört ayrı haçlı devletinin kuruluşuna yol açmıştır.

„Pope Alexander II’s Crusade indulgences for Sicily and Spain furnish the earliest (…) proof of the existence of crusading. Once the practice of Crusade indulgences was introduced, it spread rapidly, eventually becoming universal and obligatory.”

Mit diesen Worten beschreibt der amerikanische Historiker und Geschichtswissenschaftler Paul E. Chevedden den Einfluss, welchen Papst Alexander II. direkt auf den Brauch der Ablassbriefe in Verbindung mit dem Kreuzfahren hatte. Alexander steht also definitiv als Schlüsselfigur dieser Idee dar, jedoch gilt es zu klären, warum überhaupt Alexander II. so wichtig für diesen Brauch der Ablässe, beziehungsweise die Entwicklung des Gedankens an sich war.

Gab es, nach Weitzel 2019, Charismatiker im Orden? Fast schon trivial, aber schriftliche Zeugnisse zeigen; in der Frühzeit gab es sie durchaus, wie diese kurze Arbeit zeigt.
Were the Templars charismatic? This short work investigates the early sources and concludes that, in the definition of Weitzel 2019, they were charismatic.

The only constant is change, and History is constantly revised and rewritten. You've probably heard the expression "but the Crusades" many times in debates and arguments. The simple uttering of these letters draws out emotions and heated discussions among historians, amateurs on the internet, and college/university students in classes and on campuses. A lot has been said about the events, covered from different perspectives and subject to centuries of historiography, yet occasionally a good, concise and engaging storytelling comes out of the sands of history. This is what Daniel Gwynne Jones, a British historian, TV presenter and journalist better known as Dan Jones, does in his 425 pages long book. Rather than reinvent the wheel, Dan waves a continuous intricate web divided into 3 parts with 27 chapters each, 10 maps, 30 illustrations and more than 100 historical figures into a swashbuckler, intriguing, provocative and thrilling narrative that still has noticeable influence till this day. Instead of sharing new information, he shows more nuanced insights into the epic conflict between Christians and Muslims for the Holy Lands, offering a tableau of characters outside of the usual kings, popes and knights such as regular pilgrims/visitors, scholars, poets and friars, as well the unlikely cooperation and diplomatic maneuvers among enemies.

The Christians of Iberia, in their pursuit of reclaiming the lands they regarded as the legacy of Rome, the Visigoths, and Christianity itself, initiated a process that would later come to be known as the Reconquista. With the advent of the Crusades, the Church increasingly became a central actor in this endeavor. In the ecclesiastical view, Iberia constituted another front of the Crusading movement-one geographically closer to Catholic Europe than Jerusalem. Conscious of this proximity, the Church exerted considerable effort to preserve the integrity of the conflict within the peninsula and to mobilize Christian masses against the Muslim forces. However, the machinery that sustained this struggle often faltered due to the political rivalries among the Christian kings of Iberia. Internal conflicts emerged as principal impediments to the overarching policy of expelling the Muslims from the region. In response, the Church intensified its interventions in the peninsula's political affairs to ensure internal stability. Following the Castilian defeat at the Battle of Alarcos in 1195, the Kingdom of Castile found itself threatened not only by Muslim forces but also by its Christian neighbors, the kingdoms of León and Navarre. For the Church, which sought to subjugate Muslim power and, if possible, drive it beyond the Strait of Gibraltar, it was intolerable that a Christian monarch engaged in a sacred struggle should be attacked by a fellow Christian ruler. Moreover, these "treacherous" kings did not hesitate to forge alliances with Muslim powers.

Bede'den sonra İngiliz tarihyazımında en yetenekli kişi olduğu düşünülen Malmesburyli William, Orta Çağ tarihi araştırmacıları için bilinmesi gereken kişilerdendir. Malmesburyli William, 12. yüzyılda yaşamış en önemli İngiliz tarihçilerindendir. Son zamanlarda ülkemizde Orta Çağ Avrupa tarihine artan ilgi, dönemin ana kaynaklarının ve tarihçilerinin daha fazla tanınmasını gerekli kılmıştır. Özellikle Anglo-Sakson İngiltere'den Anglo-Norman İngiltere'ye geçiş sürecinde yönetim ve kilise tarihini Malmesburyli William olmadan anlamak zor olacaktır. Çalışmamızda Malmesburyli William ve eserlerinden öne çıkan Gesta Regum Anglorum (GR-Deeds of the Kings of the English/ İngiliz Krallarının Tarihi), Gesta Pontificum Anglorum (GP-Deeds of the English Bishops/ İngiliz Piskoposlarının Tarihi), Historia Novella (HN-The Contemporary History/ Çağdaş Tarih) ele alınarak incelenmiştir. Bu çalışmada, Orta Çağ İngiltere tarihini çalışan araştırmacılara temel kaynak olacak eserleri kaleme alan Malmesburyli William'ın ülkemizde de tanınır olması amaçlanmıştır. Anglo-Norman İngiltere'sine William'ın penceresinden bakmak tarihçilere yeni ufuklar açacaktır.

The First Crusade was launched by Pope Urban II, a former Benedictine monk. On this occasion, the Christians would liberate the holy lands in the east from the yoke of Muslims and ensure the salvation of their souls. The ideological foundations of the expedition developed over a century and a half. Benedictine monasteries such as Monte Cassino and Cluny, founded according to the teachings of St. Benedict, played a role in the adoption of Crusader ideology in society and the organization of the campaign. The call for the expedition was extended throughout Europe through these monasteries and their networks. In addition, these monasteries provided the material and moral support they needed during the Crusaders' departure. Although monastic life expressed seclusion and detachment from earthly life and devotion to God, the Benedictines did not stay away from the political developments of their time. They established close relations with both secular and religious authorities. Through rituals and architecture, the cult of saints and pilgrimage spread; they ensured that the holy lands in the East, especially Jerusalem, remained on the agenda of Christians. Founded on the basic principle of St. Benedict 'peace', the Benedictine Monasteries were indirectly adorned with the holy war gilding of the Crusade, laying the foundations for new bloody conflicts that would last for centuries.

Many people agree that Francis of Assisi is a peacemaker, but how did Francis make peace in his life? Did he succeed in ending any war during his lifetime? This year marks the 800th anniversary of the Stigmata of Francis, next year marks the 800th anniversary of Francis' "The Canticle of the Creatures (Laudato si)", and the year after next marks the 800th anniversary of Francis' Passover. What does this have to do with Francis' work for peace? Saladin attacked the Kingdom of Jerusalem in Levant, but was defeated by Baldwin IV, the young King of Jerusalem, with the help of the True Cross in 1177. Baldwin IV contracted leprosy from an early age, died in 1185 at the age of 24, and in 1187 Saladin captured Jerusalem. After reconciling with the Pope, Frederick I led the Third Crusade to Levant in 1189 with King Philip II of the Capetian dynasty of France and Richard I the Lionheart of the English Plantagenet dynasty to retake Jerusalem from Saladin. At that time, the Plantagenet dynasty owned Normandy, Anjou, and Aquitaine in France, and Philip II wanted to acquire those places from the English. Therefore, although England and France sent troops to the Holy Land together, the two kings had their own plans. After Frederick I died in 1190 accidentally on his way to Levant, Philip II and Richard I arrived in Acre, Levant, in 1191. After joining forces to capture Acre, Philip withdrew his troops back to France due to conflict with Richard. Richard was left alone to fight Saladin, who was holding fast Jerusalem. After Philip returned to France, he continued to provoke Richard's younger brother, John Lackland, to take advantage of Richard's absence to seek the English throne. When Richard learned of his brother's rebellion, he made peace with Saladin in 1192 and returned to England to retain the throne. At the same time, Western Liao, which had defeated the Seljuk Empire, also declined, and Khorezm took advantage of the time to join forces with the declining Abbasid Dynasty to compete for hegemony with the declining Seljuk Empire in Central Asia. And Vsevolod III Yuryevich of the Rurik dynasty returned to the region of Rus' from Constantinople around 1170, competed for the positions of Grand Duke of Kiev and Grand Duke of Vladimir by war all around the Rus' region. By 1190, however, Vsevolod in Vladimir had taken control of neighboring Ryazan, Novgorod in the north, Galich in the west, Chernihiv and Kiev in the south, and Bulgaria and Moldova in the east.

Durante toda la Edad Media (711-1492), fue España escenario de intensa relación entre musulmanes y cristianos. En su mayoría, los invasores del año 711 eran bereberes con muy poco arraigo islamista; a su frente venía Abu Abd ar-Rahman Musam, Muza (640-716), un jeque yemení, al servicio de los omeyas y, como tal, responsable de propagar el Islam con las armas de "la fría doctrina, el tajante acero y la destructiva llama".
La guerra civil, que sufría entonces la Península Ibérica (los hijos de Witiza y sus huestes contra el rey don Rodrigo y los “poderes establecidos”) facilitó el que la invasión resultase ser un paseo militar con la motivación de un fácil y abundante botín desde Guadalete a Poitiers, en donde las hordas más combativas fueron derrotadas por el caudillo franco Carlos Martel. De esa manera comenzó una parcial ocupación musulmana de la Península Ibérica durante casi ocho siglos (711-1492) con muchos altos y bajos, con choques y alianzas de ejércitos, intereses, formas de vida y creencias, que no entre civilizaciones: recordemos que civilización no es más que “un concepto desbordado por sus propias abstracciones”.

La croisade. Un mot célèbre, qui brasse immédiatement un imaginaire à la fois flou et précis : on voit des chevaliers en armures, arborant de grandes croix rouges, on pense à Antioche, à Acre, à Jérusalem, on invoque Godefroy de Bouillon et Saladin, Louis IX et Richard Cœur de Lion. Les Templiers apparaissent aussitôt, tout comme les cathares.
Il faut dire que la mémoire de ces expéditions médiévales n’a jamais disparu : devenues des légendes dès le XIIIe siècle, les croisades n’ont cessé d’être mises en vers et en chansons, d’être représentées sur des tableaux ou des scènes de théâtre, avant d’être réinventées au cinéma ou dans des jeux vidéo.
À la différence d’autres moments ou figures historiques, il n’y a jamais eu d’éclipse de la croisade. Et pourtant, force est de constater qu’il existe peu de livres en français qui soient accessibles au grand public.
Poussés par ce constat – qui, vu combien les croisades sont fréquemment convoquées et instrumentalisées dans l’espace public, soulève un véritable manque –, les trois auteurs proposent un texte clair, concis et illustré en dix entrées.

Les auteurs :
Florian Besson, William Blanc et Christophe Naudin sont historiens du Moyen Âge et spécialistes de ses représentations contemporaines.

Caractéristiques :
Format 108/178
Cahier couleur 16 pages
190 pages— 10 €
Parution : 11 avril 2025
ISBN physique : 9782377293742
ISBN numérique : 9782377293759

The characteristics of the modern-day anti-science – trump movement – have much in common with secessionist movements – such as “identity”. Karen Armstong argues secular ideology set the radicalized Christianity into motion – which affirms the identity thesis.  The study - Desmet, Klaus, Ignacio Ortuño-Ortín, and Ömer Özak. “Is secessionism mostly about income or identity? indicates that economic forces tend to be secondary when it comes to understanding secessionism.” – and concludes Identity is the major factor in secessionism
Karen Armstrong explains the origins of the right-wing Christian and religious radicalization and militancy.
Karen Armstrong states that “The rational bias of our scientific modernity has resulted in a new and unskilful literalism. Armstrong goes on to say, “In the pre-modern world, for example, Jews, Christians and Muslims all relished highly allegorical interpretations of scripture: as the word of God, it was infinite and could not be confined to one interpretation.” - Karen Armstrong (well published religious scholar and former nun - The Role of Religion in Today’s Conflict. By Ms. Karen Armstrong) Tim Callahan, theologian, makes the same observation – that literalism is a recent innovation.)
Literalism appeared roughly in the 18th century – roughly simultaneous with the emergence of materialism. Rene Guenon, French Philosopher argued materialism first emerged with Descartes.  Biblical literalism first became an issue in the 18th century, enough so for Diderot to mention it in his Encyclopédie.[18] Karen Armstrong sees "[p]reoccupation with literal truth" as "a product of the scientific revolution". (Wikipedia) I would add that – actually -  there is a distinction between knowledge and truth. 
An Additional biological factor should be considered in an analysis of the snit-science movement.  Conservative Political Beliefs: Nurit Novis-Deutsch et al observe: “Previous studies have shown that religious people tend to be politically conservative, and to support existing social arrangements. The evidence linking religiosity and conservative social attitudes extends across social policy attitudes (issues such as same-sex marriage or abortion) and political attitudes (voting patterns). Typically, the power of religions draws on traditions, authority figures and in-groups, which makes its connection to conservative attitudes clear.”

The subject of this paper is the military routes proposed by the humanist Martin Segon in his anti-Ottoman crusading treatise Quos terrarum limites (1480/81). The study examines Segon’s methods of crusade planning, particularly regarding his use of knowledge about the road networks and terrain of Southeastern Europe. It provides a classification of Segon’s crusading routes based on their strategic importance. Furthermore, the extent to which Segon’s descriptions were based on personal insight versus reliance on other sources is evaluated. The paper also discusses the matter of continuity and discontinuity in the use of certain war routes.

ROTROU LE GRAND ES HIJO DE GEOFFREY SEÑOR DE MORTAGNE EN EL DUCADO DE NORMANDÍA Y DE BÉATRICE DE ROUCY DE LA NOBLEZA DE CHAMPAÑA. PARTICIPÓ CON POCO MÁS DE 20 AÑOS EN LA PRIMERA CRUZADA DE MANERA DESTACADA Y HEROICA. COMPAÑERO DE TOMAS DE MARLE QUE FUE EL PRIMER CRUZADO EN ENTRAR EN JERUSALÉN. CASÓ CON MATHILDE, HIJA NATURAL DE ENRIQUE I, Y CON HARVISE DE SALISBURY RICA PROPIETARIA EN BERKSHIRE. SEÑOR DE TUDELA DESDE 1122 QUE CONVERTIRÍA EN UNA CORTE ALTERNATIVA CON FAMILIARES, AMIGOS Y PROSCRITOS DE LA CORTE DE ENRIQUE I.
LA VIDA DE ROTROU ENTRE EL AZAR Y LA AMBICIÓN TUVO UN IMPULSO ÉPICO Y LITERARIO BIEN PLASMADO POR ORDERIC VITAL, LA CHANSON DE ANTIOQUÍA Y EL ROLLAN A SARAGOSSA. PERO SU MEJOR FRUTO SERÁ LA PRESENCIA EN TUDELA DEL MONASTERIO DE NOTRE-DAME DU BEC.

Öz: XI. yüzyıl Bizans tarihi açısından imparatorluğun en ilginç yüzyılıdır. Zira bu yüzyıl içinde devlet en güçlü zamanını yaşarken, aynı yüzyıl içinde büyük bir çöküş de yaşamıştır. Batıdan Normanların gelmesi, doğudan Selçuklu Türklerinin gelmesi imparatorluğu iki büyük güç arasında bırakmıştır. Malazgirt bozgunundan sonra Bizans güçsüzlüğünün farkına varmış ve çevresindeki güçlü devletler ile ittifak kurmaya çalışmıştır. Bu dönemde devlet içerisinde önemli bir konumda olan büyük alim Psellos da vazifesi gereği devletine ittifaklar bulmakta yardımcı olmuştur. Bu ittifakı bulmaya çalışırken de kendi toplumunun ve dininin özelliklerini karşı tarafa tanıtmak istemiştir. Burada çevirisini sunduğumuz Psellos'un bu mektubu, doğudaki bir sultana yazılmıştır. Biz çeviri metni sunarken ayrıca bu mektubun hangi devlete, hangi sultana ve hangi tarihte yazıldığına dair kendi görüşlerimizi sunacağız.

The Mediterranean has always served as the stage upon which the epic narratives of great civilizations, empires, and cultures have unfolded. This is all the more true for the historical period conventionally referred to as the Middle Ages, whose history is, by its very nature, a Mediterranean history. Adopting a precise diachronic structure within a coherent framework, this textbook reconstructs the many medieval histories of the Mediterranean, highlighting the phases of their development, the inhabited and navigated spaces—which marked the major political, economic, social, and cultural turning points—and the interactions between its shores. It is a narrative that unfolds eastward and westward, northward and southward, across a sea that for centuries connected three continents.