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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?
Despite their presence in the popular imagination and their undoubted importance in the narrative of medieval history, the Crusades have for a long time sat apart from mainstream medieval historiography. Traditionally, the Crusades themselves are as peripheral in the minds of historians of Europe as they were geographically.
The Andalusian jurist Abū Bakr al-Ṭurṭūshī (d. 1126) was once asked whether or not it was permissible to eat cheese imported into Alexandria from the Christian territories along the northern coastline of the Mediterranean. The question clearly intrigued al-Ṭurṭūshī, since he went to considerable lengths to research the subject before issuing his final response.
This book is concerned with the paradoxes and oxymora (p. 80) inherent in a longue-durée of Western thought, rooted in Christian theology, about political and religious violence: liberty and coercion; violence and peace; cruelty and mercy; shedding blood to achieve peace; violence and martyrdom, election and universalism, old and new, and even, in a sense, the state and the church.
Readers of English who want to know more about the experience of the Greek Orthodox Church under Ottoman rule have generally reached for Steven Runciman’s The Great Church in Captivity, first published by Cambridge University Press in 1968.(1) As an introductory guide to the topic, the book has stood up very well over the years but inevitably some aspects of i
This volume, of 24 articles previously published elsewhere by Peter Edbury, covers subjects upon which years of dedicated research have made him an authority. It is a delight to see collected here for the first time some of the most essential and insightful works that have been a leading part of Edbury’s detailed investigations for the past decade and more.
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.
Contemporary interest in the period of the Crusades has intensified in the last decade or so, partly because of the inflammatory invocations of holy war and jihad made immediately after the traumatic events of 9/11.
Penelope Buckley’s recent monograph, The Alexiad of Anna Komnene sets out to present the first thorough literary study of Anna Komnene’s renowned 12th-century history. As a literature specialist first and foremost, whose background is in English drama and poetry (p. 290), in many ways Buckley succeeds in her brief.
Before opening this collection of 11 articles originally published elsewhere, attentive readers may have noticed the absence of a categorisation usually employed in studies on the Eastern Mediterranean between the 11th century and the 14th century.