Interfaith Relations in Crusader States Prof. Elizabeth Lapina Seminar
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A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E
Western Washington University Western CEDAR WWU Honors Program Senior Projects WWU Graduate and Undergraduate Scholarship Spring 2014 A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E. Tobias Osterhaug Western Washington University Follow this and additional works at: https://cedar.wwu.edu/wwu_honors Part of the Higher Education Commons, and the History Commons Recommended Citation Osterhaug, Tobias, "A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E." (2014). WWU Honors Program Senior Projects. 25. https://cedar.wwu.edu/wwu_honors/25 This Project is brought to you for free and open access by the WWU Graduate and Undergraduate Scholarship at Western CEDAR. It has been accepted for inclusion in WWU Honors Program Senior Projects by an authorized administrator of Western CEDAR. For more information, please contact [email protected]. 1 Tobias Osterhaug History 499/Honors 402 A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E. Introduction: The first Crusade, a massive and unprecedented undertaking in the western world, differed from the majority of subsequent crusades into the Holy Land in an important way: it contained no royalty and was undertaken with very little direct support from the ruling families of Western Europe. This aspect of the crusade led to the development of sophisticated hierarchies and vassalages among the knights who led the crusade. These relationships culminated in the formation of the Crusader States, Latin outposts in the Levant surrounded by Muslim states, and populated primarily by non-Catholic or non-Christian peoples. Despite the difficulties engendered by this situation, the Crusader States managed to maintain control over the Holy Land for much of the twelfth century, and, to a lesser degree, for several decades after the Fall of Jerusalem in 1187 to Saladin. -
HIST4226 Society and Religion in the Medieval Crusader States | University of Glasgow
09/30/21 HIST4226 Society and Religion in the Medieval Crusader States | University of Glasgow HIST4226 Society and Religion in the View Online Medieval Crusader States Abulafia, David. 2002. ‘Introduction: Seven Types of Ambiguity, C. 1100 - C. 1500.’ Pp. 1–34 in Medieval frontiers: concepts and practices. Aldershot: Ashgate. Abulafia, David. 2011. ‘“The Profit That God Shall Give”, 1100-1200’. in The great sea: a human history of the Mediterranean. New York, NY: Oxford University Press. Adler, Elkan Nathan. 1930. Jewish Travellers. Vol. Broadway Travellers. London: G. Routledge & sons, ltd. Aerts, W. J. 2003. A Byzantine Traveler to One of the Crusader States. Vol. Orientalia Lovaniensia analecta. Leuven: Uitgeverij Peeters. Allen, S. J., and Emilie Amt, eds. 2014. The Crusades: A Reader. Vol. Readings in medieval civilizations and cultures. Second edition. North York, Ontario: University of Toronto Press. Amitai, Reuven. 2008. ‘"Diplomacy and the Slave Trade in the Eastern Mediterranean: A Re-Examination of the Mamluk-Byzantine-Genoese Triangle in the Late Thirteenth Century in Light of the Existing Early Correspondence.’ Oriente Moderno NS 87(2). Anon. 1999. Crusader Syria in the Thirteenth Century: The Rothelin Continuation of the History of William of Tyre with Part of the Eracles or Acre Text. Vol. Crusade texts in translation. Aldershot: Ashgate. Anon. n.d. ‘Ancient Maps of Jerusalem.’ Retrieved (http://www.jnul.huji.ac.il/dl/maps/jer/). Anon. n.d. ‘Ancient Resource: Medieval Artifacts From the Crusades.’ Retrieved (http://www.ancientresource.com/lots/medieval_crusades/crusaders_artifacts1.html). Anon. n.d. ‘Cairo Genizah.’ Retrieved (http://cudl.lib.cam.ac.uk/collections/genizah). Anon. -
Jerusalem in History: the City of Peace? Peter Riddell
EO 78.3 (2006), 209-219 Jerusalem in history: the city of peace? Peter Riddell KEY WORDS: Jerusalem, Exile, Crusades, UN Resolutions. The ancient name Uru-salim meant 'Foundation of the God Shalem', I Later the more widely known name oOerusalem (Hebrew: Yerushalayim; Arabic: al-Quds) came to mean 'city ofpeace',2 yet it more readily conjures up notions of pain and prophecy, bloodshed and longing, even of God, among us. These connotations do not promise a life of peace or ease. The sense of significance of Jerusalem for all three main Semitic faiths is en- capsulated in the following statement by Joshua Prawer: Few can look at it dispassionately. The viewer be he Jew, Moslem or Chris tian, brings with him the remembered tales of his childhood, the teaching of his adult years, the collective memory of his race or religion: all impinge on the wondrous picture laid out before him. Each adds a dimension of things experienced and lived - once upon a time: Jewish Priests moving on the Temple esplanade, Roman legions garrisoned in the Fortress of Anto nia, Jesus bearing the cross, Mohammad reining in his steed Burak to pray in the Sacred Enc1osure.3 In the context of the above quotation it would be helpful to begin with a survey of Jerusalem's history from the perspective of the three major religious groups that attribute varying degrees of sacredness to it. Understanding history Jewish longing The Old Testament book of Joshua indicates that Jerusalem was a former strong hold of the lebusites, who called it lebus. -
The Post-Communist Motherlands
Back to the NJ post-Communist motherlands Reflections of a Jerusalemite historian Israel Bartal DOI: 10.30752/nj.86216 Remote celestial stars, celestial stars so close Remote and distant from the watching eye And yet their lights so close to the observer’s heart ‘Remote Celestial Stars’, Jerusalem 1943 (Tchernichovsky 1950: 653), translated by Israel Bartal. Remote and distant, and yet so close All of them, regardless of date or place, have shared similar sentiments regarding their In his last poem, written in a Greek Orthodox old countries. My thesis is that this was the monastery in Jerusalem in the summer of 1943, case not only for the first generation of East the great Hebrew poet Shaul Tchernichovsky European newcomers; many of those born in (1875–1943) eloquently expounded in some Israel (the ‘second generation’) have continued dozens of lines his life experience. Watching the ambivalent attitude towards their coun- the Mediterranean sky, the Ukrainian-born tries of origin, so beautifully alluded to by the Zionist was reminded of his youth under the Hebrew poet, myself included. skies of Taurida, Crimea and Karelia. His self- Historically speaking, Jewish emigrants examination while watching the Israeli sky from Eastern Europe have been until very brought to his mind views, memories, texts and late in the modern era members of an old ideas from the decades he had lived in Eastern ethno-religious group that lived in a diverse Europe. After some twenty years of separa- multi-ethnic environment in two pre-First tion from his home country, the provinces in World War empires. -
Medieval Shiloh—Continuity and Renewal
religions Article Medieval Shiloh—Continuity and Renewal Amichay Shcwartz 1,2,* and Abraham Ofir Shemesh 1 1 The Israel Heritage Department, Faculty of Social Sciences and Humanities, Ariel University, Kiryat Hamada Ariel 40700, Israel; [email protected] 2 The Department of Middle Eastern Studies, Bar-Ilan University, Ramat-Gan 5290002, Israel * Correspondence: [email protected] Received: 25 August 2020; Accepted: 22 September 2020; Published: 27 September 2020 Abstract: The present paper deals with the development of cult in Shiloh during the Middle Ages. After the Byzantine period, when Shiloh was an important Christian cult place, it disappeared from the written sources and started to be identified with Nebi Samwil. In the 12th century Shiloh reappeared in the travelogues of Muslims, and shortly thereafter, in ones by Jews. Although most of the traditions had to do with the Tabernacle, some traditions started to identify Shiloh with the tomb of Eli and his family. The present study looks at the relationship between the practice of ziyara (“visit” in Arabic), which was characterized by the veneration of tombs, and the cult in Shiloh. The paper also surveys archeological finds in Shiloh that attest to a medieval cult and compares them with the written sources. In addition, it presents testimonies by Christians about Jewish cultic practices, along with testimonies about the cult place shared by Muslims and Jews in Shiloh. Examination of the medieval cult in Shiloh provides a broader perspective on an uninstitutionalized regional cult. Keywords: Shiloh; medieval period; Muslim archeology; travelers 1. Introduction Maintaining the continuous sanctity of a site over historical periods, and even between different faiths, is a well-known phenomenon: It is a well-known phenomenon that places of pilgrimage maintain their sacred status even after shifts in the owners’ faith (Limor 1998, p. -
ABSTRACTS the Fantastic in Ya'akov Cahan's Play David King Of
ABSTRACTS ABSTRACTS The Fantastic in Ya’akov Cahan’s Play David King of Israel: Psychical Dialectic in the Spirit of Zionism Ofir Maman Ya’akov Cahan’s play, ‘David King of Israel’, was one of the main productions of the Bamatenu (Our Stage) children’s theater in 1947-1948. It tells the story of Uri’s marvelous journey from the diaspora to the fatherland in the quest of a cave where King David sleeps on golden panels with a water-filled vessel at his side, and whenever the water spills into his palms he awakes to save his people. Cahan’s drama, based on legends in Jewish tradition and European culture, contains an array of fantastic characters. This article discusses Uri’s coming of age and its parallel with the fulfillment of the Zionistic dream. In other words, it examines the connection between ideology and fantasy and shows how the play illuminates the manner in which a psychic process is woven into the Zionistic worldview. It also looks at the play’s age appropriateness for young audiences. The Substance of Man and the World in the Mystical Union Experience of Rabbi Kook Elchanan Shilo The aim of this paper is to describe the mental state during the mystical union experience according to Rabbi Kook’s philosophy and compare it to Chabad’s. In Hassidism, when man unites with God he annuls himself. By contrast, according to Rabbi Kook, when man unites with God he empowers being and reality. Some scholars have noted Rabbi Kook’s innovation but none has attempted to explain its Kabbalistic-philosophical base. -
UNF Crusades: Bibliography
Paul Halsall The Crusades: Bibliography Created. 2001. Last Update: April 28, 2019. This bibliography of literature on the Crusades in English was prepared for courses I taught 2001-2005. It is not meant to be exhaustive, but it is meant to point to the main sources (where English translations are available) and secondary works on the major areas of Crusade historiography. I undertook a major update in April 2019. Because some people might be interested in what happened in published research the roughly 20 years since this was first compiled a separate document on works since c. 2000 is available. Contents Crusade Overviews o Bibliography o Reference Works o Source Collections o Online Encyclopedia o Historiography o Secondary Literature Origins of The Crusades The First Crusade The Second Crusade The Third Crusade Other 12th Century Expeditions The Fourth Crusade The Fifth Crusade The Sixth and Later Crusades Other 13th Century Expeditions o General o Children's Crusade o Shepherd's Crusade Crusades in The Later Middle Ages The Latin States in Palestine Latin Cyprus Latin Constantinople and Greece Crusaders and Islam o General o Political/Military Response to the Crusade o Intercultural Relations o Mongol Impact Crusaders and Jews Crusaders and Byzantium The Spanish Reconquista o Interaction of Three Communities o The Reconquest Crusades and Heretics The Northern Crusades Crusades: Ecclesiastical Aspects o Canon Law o Papacy and Crusading o Monasticism and Crusading o Pilgrimage o Preaching Crusades: Military Aspects -
Sharing and Exclusion: the Case of Rachel’S Tomb of All the Sects
Sharing and In the opening decades of the last century, in the latter days of Ottoman rule over Greater Exclusion: Syria as well as in the early days of the British The Case of Mandate for Palestine, inter-communal sharing 1 of shrines was still a relatively common Rachel’s Tomb phenomenon. In the summer of 1903, Lewis Glenn Bowman Paton accompanied Professors Samuel Curtiss and Stuart Crawford on “an extended trip … through the rural districts of Syria and Palestine”2 during which they encountered multiple sites at which combinations of the dominant religions of the region (for the most part “Christians, Mohammadans and Druses,”3 but also on occasion “Metāwilehs”4 – Shi‘a) shared reverence of the same sites. Thus at Bāniyās, in the Galilee, there is an ancient holy oak sacred to Sheikh Ibrāhīm. It is covered with bits of cloth hung Image from glass negative of Rachel’s Tomb. upon it by pilgrims as calling Note antechamber to the fore of the photograph. Source: Property of the author, date and cards to remind the saint of their photographer unknown. requests. It is visited by members [ 30 ] Sharing and Exclusion: The Case of Rachel’s Tomb of all the sects. Those who have fevers or other diseases come to the tree and say, “We are sick, wilt thou heal us?”5 He goes on to mention shrines to Nebī Yehūdah (“visited by both Christians and Muhammedans”), Nebī Yūsha (“to this all the sects come, except the Druses”), and Nebī eḍ-Ḍāḥī on Jebel Ḍāḥī near Nazareth (where “Muslims and Christians alike come to make and pay vows”).6 He writes of a number of other shrines, in modern day Lebanon, Syria, and Jordan, which are multiply revered, but more interesting is the fact that more than half of the “high places” and “holy trees” he mentions are effectively mixed shrines. -
David Ohana Articles Fixed
A MEDITERRANEAN BRIDGE OVER TROUBLED WATER CULTURAL IDEAS ON HOW TO RECONCILE ISRAEL WITH ITS NEIGHBOURS AND WITH EUROPE David Ohana The Mediterranean Sea links together three continents, three religions, and thousands of years of civilization, and has thus been a channel of mutual influences and cultural exchanges. These processes have formed the destiny of large Jewish communities. The historian Joshua Prawer drew attention to an interesting fact: "It should be pointed out that, without any causal relationship, the period of the closure of the Med- iterranean was—in relationships, in the exchange of ideas and in ." trade—the period of the greatness of Judaism. (Prawer, 1990: 9). According to the historian Shlomo Dov Goitein, the Jews lived along the coasts of dre Mediterranean, and were an open, mobile people that were not closed up in their own world but, in the countries where they lived, inherited the culture of Greece and Rome and adapted it to Islamic culture. In his monumental live-volume work A Mediterranean Society, Goitein described a Jewish society of the Middle Ages that lived within the framework of Mediterranean geography and culture (Goitein, 1967-1988). Goitein, as the first Hebrew University lecturer in Islamic studies, focused in his pioneering work on early Arab literature and society, and only later in his life began to concern himself with the medieval Jewish communities. His original project was to investigate the trade with the Indian Ocean, but his academic starting-point was the inves- tigation of the Cairo genizalr. "In the summer of 1958 I abandoned India and turned towards the Mediterranean."' (Lassner, 2005: 23) In the documents of the genizah he examined, there was no special term for the ''Mediterranean Sea", and the Arabs generally called it "the Sea of the Romans", 'The Sea", or 'The Salt Sea". -
Gesher 4.1 1969.Pdf
J l j t ~ l'i":l "The essence of our knowledge of the Deity is this: that He is One, the Creator and the Revealer of Commandments. And all the varied faculties of the spirit are only so many aids to the solution and the detailed description of this knowledge; their purpose is to clarify it and present it in a form that will be at once the most ideal, noble, rational, practical, simple and exalted ..." A Publication of "How shall man obtain a conception of the majesty of the G R Divine, so that the innate splendor residing within his soul may Student Organization of Yeshiva rise to the surface of consciousness, fully, freely, and without dis RABBI ISAAC ELCHANAN THEOLOGICAL SEMINARY tortion? Through the expansion of his scientific faculties; through the liberation of his imagination and the enjoyments of bold flights of thought; through the disciplined study of the world and of life; VOL. 4, NO. 1 ,~,w, m,,o, '::J through the cultivation of a rich, multifarious sensitivity to every phase of being. All these desiderata obviously require the study of all the branches of wisdom, all the philosophies of life, all the MENACHEM M . KASDAN, SIMON POSNER .... Editors ways of the diverse civilizations and the doctrines of ethics and MELVIN DAVIS, CARMI HOROWITZ .. Executive Editors religion in every nation and tongue. " NEIL LEIST . Managing Eaitor MOSHE FINE . Associate Editor RABBI ABRAHAM ISAAC Koo:< DAVID KLAVAN ..... ......... ... Assistant Editor HAROLD HOROWITZ, ALAN MOND, ........... ... ~¢®>1 ROBERT YOUNG Typing Editors YALE BUTLER, LAWREN CE LANGER, WILLIAM TABASKY . .. ................... Staff • Student Organization of Yeshiva ELIYAHU SAFRAN . -
Explorations in Israeli and Palestinian Societies
NOTES Chapter 1. A Model for Analyzing Reciprocal Relations Between the Jewish and Arab Communities 1. Yehoshua Porath has done important work on the Arab side. See Yehoshua Porath, “Social Aspects of the Emergence of the Palestinian Arab National Move- ment,” in Menahem Milson, ed., Society and Political Structure in the Arab World (New York: Humanities, 1973) and Yehoshua Porath, The Emergence of the Palestin- ian Arab National Movement, 1910–1929 (London: Frank Cass, 1974). For the Jewish community, see S. N. Eisenstadt, The Israeli Society (New York: Basic, 1972) and Dan Horowitz and Moshe Lissak, Origins of the Israeli Polity: Palestine under the Mandate (Chicago: University of Chicago Press, 1978). 2. See Baruch Kimmerling, “The Impact of Land and Territorial Components of Jewish Arab Conflict and the Building of Jewish Society in Palestine (from the Beginning of the Settlement until 1955),” Ph.D. thesis, Department of Sociology, The Hebrew University, Jerusalem, 1974. In Hebrew, unpublished. 3. Edward Shils, “Centre and Periphery,” in E. Shils, ed., The Logic of Personal Knowledge (London: Routledge and Paul, 1961), 117–130. 4. Shmuel N. Eisenstadt, Social Differentiation and Stratification (Glenview: Foresman, 1971). 5. As in all cases of new immigrants founding nations. See, e.g., Louis Hartz, ed., The Founding of New Societies: Studies in the History of the United States, Latin America, South Africa, Canada, and Australia (New York: Harcourt, Brace & World, 1964). 6. The fourth main possibility is that the immigrant society absorbs the local population. 7. That is, neither the prices of the merchandise nor their quantities were de- termined by the laws of supply and demand, but were to a large degree dependent 336 1. -
Changing Perspectives on the Crusades
HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 12 Original Research Changing perspectives on the Crusades Authors: The notion and consequences of the Crusades are still influencing the modern Christian 1 Jacques Theron (and Muslim) pattern of thinking. These ‘holy wars’, fought by members of the Roman Catholic Erna Oliver1 Church, mostly against infidels (‘unbelievers’), including the Muslims of the time, lasted for Affiliations: several centuries and had varied levels of success. These wars were both lauded and criticised 1Department of Christian and currently these two opposite perceptions still persist. After the background to the historical Spirituality, Church History setting of the Crusades, this article provides an overview of the changing viewpoints on this and Missiology, University of South Africa, South Africa movement by describing the perspectives of the most prominent authors (exponents) who aired their views on the Crusades between the 16th century and the first part of the 21st Corresponding author: century, finding that the negative perception runs like a thread through the last five centuries. Erna Oliver, [email protected] Dates: Introduction Received: 05 June 2017 Accepted: 17 Nov. 2017 George Orwell, in his famous publication Nineteen Eighty-four (Orwell 1949:37), declared that Published: 08 Mar. 2018 those who control the past also control the future, while people who control the present are the ones who are controlling the past. This statement referred to the practical implications of How to cite this article: the concept of historical revisionism that implies that history is written from the perspective of the Theron, J.