Nobility,women and historical narratives of the crusades and the latin east

Historical narratives of the crusades and Latin settlement in the Levant, like other medieval literature, provide slim details about women. In medieval society Latin literary education was dominated by a predominantly male and ecclesiastical hierarchy, which reflected the views of a patriarchal social system and marginalised the public role of women. Crusade narratives in particular have been criticised for their negative attitude towards women, mirroring a lack of ecclesiastical enthusiasm at their involvement in the crusade movement. Histories about crusading and events in the Latin East were often written for, and in some cases by, the lay nobility who took part in crusades and settled in the holy land. These texts were sometimes used as propaganda to encourage nobles to take the cross, and much of the imagery within them had didactic elements. In the case of women, they provided models for behaviour according to social and marital status. A consistently negative portrayal of women was doubtless impossible due to the number of important noblewomen who took the cross, and their value in cementing political alliances between western Europe and the Latin East through marriage. This article contends that it is the complex links between crusade narratives and the nobility, in terms of participation and patronage, audience, subject matter and values – crusade as a “noble” pursuit – which helps to explain the discrepancy between established ecclesiastical views and the portrayal of women in historical narratives about crusading and settlement in the East. In order to establish this idea effectively, several main themes must be addressed, including the role of crusade texts within the context of contemporary noble culture, and crusade narratives as source material for noble values concerning women. To begin, however, it is necessary to provide some background on attitudes towards women and crusade, as well as the concept of nobility and the noblewoman's place in medieval society.     

Medicine and surgery in the Livre des Assises de la Cour des Bourgeois de Jérusalem

The Livre des Assises, written in the thirteenth century in Acre, not only provides insights into the practice of medicine and surgery in the Crusader Kingdom of Jerusalem, but also suggests that the licensing and regulation of doctors reflected contemporary Islamic practice.     

神奇与现实--《耶路撒冷:三千年的历史与艺术》译后

为译译《耶路撒冷：三千年的历史与艺术》出版后的感言。作以其在耶路撒冷生活的亲身经历,将这座历史化名城的历史与现实融会贯通,娓娓道来,使作为三教圣地的耶路撒冷的精神风貌展现在读的面前。     

An Integrated Spatial Search Engine for Maps and Aerial Photographs on a Google Maps API Platform

A traditional library catalog does not do justice to maps and aerial photographs. Text can never fully describe them and maps' and aerial photographs' geographic coverage or perimeters cannot be displayed visually in the online public access catalog (OPAC), so searching based on their textual metadata without specific spatial reference data used also for display purposes is often not enough to locate relevant items. The Hebrew University of Jerusalem's (HUJI) Geography Department has developed a spatial search engine for their scanned aerial photographs collection that allows users to locate one or more aerial photographs according to the area of the Earth's surface that was photographed and their accompanying metadata. The Humanities and Social Sciences Library, which holds a large unscanned print map collection, has asked to integrate a similar map search mechanism in the Department's existing search engine, and a new website was launched in December 2015 (http://ccg.huji.ac.il/aerialphotos/) showing the aerial photographs' center points alongside the maps' rectangle perimeter. The search engine retrieves maps and aerial photographs that intersect with a user-drawn rectangle. This article discusses the characteristics of these collections, the rationale behind searching for maps and aerial photographs together, and the process of defining and building this spatial search engine. This method allows users to view which items are available in their area of interest side-by-side, on a Google Maps background map.     

菊芋秆两相发酵产气特性研究

采用两相技术和排水集气法,研究了菊芋秆的产气特性.结果显示,菊芋是潜在的能源植物,厌氧发酵48 d,菊芋产气量为40518 mL,利用率为60.5%,具有潜在的利用价值.     

Did muslim survivors of the 1099 massacre of jerusalem settle in damascus? the true origins of the al-.(S)āli.(h)iyya suburb

This article retraces the genealogy of a mistaken contention, quoted and requoted by a legion of historians of the Crusades; namely, that Muslim survivors of the 1099 massacre in Jerusalem settled in the al-.(S)āli.(h)iyya suburb of Damascus. Actually, the al-.(S)āli.(h)iyya suburb was established some 60 years after the foundation of the Latin Kingdom of Jerusalem in 1099, by emigrants from Muslim villages in central Palestine, then under Frankish rule. Medieval Muslim sources hold no evidence to the relocation of any Jerusalemites of Damascus in 1099.     

Michaud,Montrond, Mazloum and the First History of the Crusades in Arabic

This short notice provides a novel and preliminary analysis of the source for the first Arabic history of the crusades, and contributes to the understanding of the penetration of the crusades as a distinct phenomenon into the Islamic world. The Arabic history, Min Ta?rīkh al-?urūb al-muqaddasa fī l-mashriq al-mad?ūwa ?arb al-?alīb was published in Jerusalem in 1865 under the authorship of the (late) Melkite patriarch, Maximos III Mazloum (d. 1855). The book was a modified translation of the French Les Guerres saintes d’Outre-Mer, ou tableau des croisades, retracé d’après les chroniques contemporaines, published in 1840 by Maxime de Montrond, who was heavily inspired by Michaud's Histoire des croisades. Though created in a Christian Francophile milieu, it seems clear that the Arabic translation was intended not only for a Christian audience, but also for a Muslim readership, as evidenced by examples, provided here, of the modifications of the French original.     

Latins and Georgians and the Crusader Kingdom

Partly because the First Crusade had weakened the Seljuk Sultanate in 1097–1099, David III of Georgia was able to extend his power over much of the Caucasus. The rulers of the Crusader States who stood in need of Eastern Christian allies sought to co-operate with him. Yet although some Western knights served in his army, the practical difficulties of co-ordinating joint action against the Islamic powers of north Syria and Anatolia in the twelfth century proved insuperable. In the thirteenth century the Georgian crown offered an alliance to the leaders of the Fifth Crusade: their forces would attack the northern provinces of the Ayyūbid Empire while the crusaders were invading Egypt. This strategy was sound, but the rise of the Mongol Empire prevented it from being implemented. Nevertheless, the desire for military collaboration between Georgia and the Western powers persisted until the mid-fifteenth century.     

Fāṭimids,Crusaders and the Fall of Islamic Jerusalem: Foes or Allies?

The fall of Islamic Jerusalem to the crusaders during the first Crusade created a sense of agitation and anger amongst Muslims as Islamic Jerusalem had been under their rule for centuries before. A considerable number of scholars have pointed at the Fā?imids as the main cause of the fall of Islamic Jerusalem, claiming that the region would not have fallen had it not been for the alliance and collaboration between the Fā?imids and the crusaders. This article is an attempt to present a critical analysis of the historical narratives of Muslim and non-Muslim historians who have continued to accuse the Fā?imids of collaborating with the crusaders and depict them as the main cause of the fall of Islamic Jerusalem during the first Crusade. It also tries to answer the following two questions. Did the Fā?imids really invite the crusaders to invade al-Sham? And is it true that the Fā?imids misunderstood the crusaders’ aims and targets?