How should we read the Crusades? The question begs a host of others, not least how do we read them, in the light of how we have read them in the past. Beginning as a historian of how the Crusades were regarded in their own high mediaeval time, Elizabeth Siberry has more recently constituted herself the historian of how they have since been regarded in our own.
On 13 April 1204 the western or Latin armies participating in the Fourth Crusade conquered Constantinople, the capital of Byzantium. The approaching 800th anniversary of that event has generated renewed interest in the background, context and impact of that crusade, expressed in several new studies and in conferences.
Fighting for the Cross introduces the subject of crusading by exploring the experiences and ideas of individual crusaders travelling to the Holy Land between 1095 and 1291.
It is nearly a century and a half since Bernhard Kugler published the last substantial monograph devoted to the Second Crusade (Studien zur Geschichte des zweitenKreuzzugs (1)), a book which was disadvantaged by being printed in gothic typeface as well as academic German.
Agatha Christie’s 1970 novel Passenger to Frankfurt might seem like an unusual place to start a history of the Children’s Crusade in 1212. To capture the radical youth-culture of the 1960s lying at the heart of her plot, Christie invoked the Children’s Crusade as a familiar symbol of misguided and ultimately dangerous youthful folly.
I first came into contact with Jo Laycock’s Imagining Armenia when I received the Manchester University Press catalogue and found it listed on the page after my book.
As the editor notes in his introduction to this collection, the events of 2001 and after have created intense interest in the Crusades and the conflict between Christianity and Islam and the West in the Middle Ages. A wealth of publications has appeared from popular histories to detailed articles in academic journals.
This is a monster of a book. It must be the most detailed assessment of the fall of Constantinople in 1453 that there has ever been. It subjects the scholarly literature devoted to the subject over the last century-and-a-half to a searching scrutiny.
‘I am the Lord thy God, mighty, jealous, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me: And showing mercy unto thousands to them that love me, and keep my commandments’ (Ex. 20:5–6). Medieval crusaders, argues Susanna A.
Jan Guillou is a well-known Swedish author, journalist and political commentator.