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.
Scholarly research on the Holocaust, carried out in many disciplines but especially in the field of history, is dynamic and constantly progressing; several giant leaps in its expansion can be discerned, mainly since the end of the 1970s.
Jan Guillou is a well-known Swedish author, journalist and political commentator.
The comparative history of empires has become a very popular subject in recent years, provoking interesting debates on the origins of the globalization process and on the future of post-Cold War international relations.(1) The focus on empires has also provided a constructive way to reassess the role of Europe in world history, going beyond the traditional great narrat
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
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.
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?