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For generations of historians, the fall of the Christian-held city of Acre to the Mamluk forces of al-Ashraf Khalil in 1291 brought about the end of the crusading era.
The Uses of the Bible in Crusader Sources makes an important and timely intervention in the field of crusader studies.
Why would a hardened band of foreign jihādi warriors agree to work for a self-proclaimed leader of the Christian world – especially one militantly opposed to Islam, who kept his own Muslim citizens under close surveillance? And why would such a ruler choose to keep that particular type of professional killer in his personal employ?
The history of the European Wars of Religion from the Crusades onward has provided fertile ground for study by historians, philosophers, and theologians of all ideological persuasions. The period from the 1520s forward particularly has served as the subject of an astonishing amount of research – with no discernable chronological gap in the historiography.
A dimension that has been either obscured or silenced in discussions of the First World War is that of the networks of intellectuals and activists who protested against this global conflagration.
The main aim of this book is to answer the following question: how does one account for the speed with which the Arab empire was built? The period covered extends from the rise of Islam down to the middle of the eighth century.
For all historians of this last, most violent, century some concern with matters of war and peace has been unavoidable.
If Jeanne d’Arc had stuck to embroidery under her mother’s petticoats, then Charles VII would have been overthrown and the war would have ended. The Plantagenets would have reigned over England and France, which would have formed one territory, as it did in prehistoric times before the Channel existed, populated by one race.(1)
The writings of John Wyclif (c.1330–84) do not make for easy reading.
Donald Hankey was – and has remained – one of the most enigmatic personalities to feature in the narrative of the Great War.