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.
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.
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.
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.
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.
The Uses of the Bible in Crusader Sources makes an important and timely intervention in the field of crusader studies.