Les Chétifs is an episode in the twelfth century Crusade Cycle describing the fictitious adventures of a group of prisoners captured during the First Crusade. The present edition is based on all the known verse manuscripts, one manuscript in prose and a medieval Spanish translation. These versions have been compared in an analysis of the manuscript tradition and in detailed notes on the text. The edition itself has been laid out with the base text on one page, ard the variants on the facing page, whilst the prose version has been edited separately in an appendix. The texts have been provided with paleographic and literary notes, a full Table of Proper Names and a selective glossary. A full description of each manuscript is followed by an examination of a few facts preserved concerning some further manuscripts now lost. In the introduction all the major problems regarding the origins and development of the branch have been re-examined. The extant poem can be divided into three distinct episodes, each dominated by a different "Chétif". In the first, Richard de Chaumont fights a judicial duel on behalf of Corbaran, the captor of the prisoners, thereby securing their release. The second section sees Baudouin de Beauvais ridding the country of a terrible dragon, while in the third, Harpin de Bourges rescues Corbaran's nephew from a series of abductions. We have shown how the second of these episodes was interpolated after the composition of the other two. It has been claimed by many that Les Chétifs was written entirely, or mainly, in the orient. It is the contention of this thesis that this claim is unjustified and that the branch was composed in North Eastern France. Our refutation of the theory of oriental composition begins with a study of the provenance of the heroes, which illustrates how the original tale did indeed recount a real captivity, but that of a party of pilgrims from Fécamp, in Normandy, to Jerusalem, well before the First Crusade, The tale commemorating this event, long since lost, was to be incorporated, along with distant reminisceneas of the "Arrière-croisade" of 1101, into an early Cycle of the Crusade, which was later cast into a new cycle by Graindor de Douai in about 1190. Despite the oriental appearance of these original first and third episodes, it is certain that both were composed in Prance and based on medieval feudal and folk themes. Nevertheless there was no doubt a conscious effort on the part of successive authors and remanieurs to colour their work with genuine details of oriental life. The poem also includes certain topographical features of Syria and the Holy Land, but the overall impression is that they are vague and were probably borrowed from the Chanson d' Antioche and the Chanson de Jérusalem. In the early thirteenth century the cycle was subject to a further revision (probably at the time when the originally independent Swan-knight Cycle was affixed to it), and the episode of Baudouin de Beauvais and the dragon, which is of Armenian origin, was interpolated into it. It is this remaniement (and not that of Graindor de Douai, as has been hitherto supposed) that has survived and which is given in this edition. The general conclusion is that the branch of Les Chétifs was composed in various stages in Northern Prance. The language of the poet and that of most of the scribes localises the extant version to Picardy. The combined Swan-knight and Crusade Cycles, including Les Chétifs, were later abridged into a prose version, translated into Spanish and were recast into a final reworking known as the Second Cycle of the Crusade, in the mid-fourteenth century. The relationship between these three versions and the original verse redaction is the subject of one chapter, whilst another examines the extent to which Les Chétifs has left any influence on other works of the period.

Thesis (Ph.D.) - University of St Andrews, June 2008.

Proefschrift--Leiden. / Stellingen: 2 l. at end.

On Tuesday, 27 November 1095, at the Council of Clermont, Pope Urban II made an appeal for a military expedition to fight for brethren in the Byzantine Empire and to liberate Jerusalem. The appeal, which was taken up was very successful. The result of the First Crusade was that the Latin States of the East were born: the county of Antioch, the county of Edessa, the county of Tripoli and the kingdom of Jerusalem. As time went by, the Crusades to the Holy Land became weakened. Finally, on 28th, May 1291, the remainder of the Holy Land (Acre) fell into Mamluk hands. In the period of the Crusades, the Crusade affected two great effects to the outside Western world. First, in April 1204, the Fourth Crusaders occupied Constantinople, which was the heart of the Byzantine Empire. It was the greatest sacking of Byzantine. Second, Saladin the most famous of Muslim heroes appeared on the scene. He recaptured Jerusalem (2 October 1187) and roused the sprit of jihad. At the present time, many leaders of Islam countries and terrorists groups regard themselves as successors of Saladin. On September 11, 2001, a group of 19 Muslim Arab terrorists hijacked four passenger planes en route across the United States. The immediate death toll was estimated at about three thousand civilians. After the attack of September 11, President Bush labelled the attacks as ‘acts of war’ and declared war on terrorism. On 29 January 2002, President Bush said that America would act against an ‘Axis of Evil’ formed by Iran, Iraq and North Korea. He accused these countries of developing weapons of mass destruction. On 20 March 2003, U.S. troops and allied troops launched an invasion on Iraq without the sanction of the UN Security Council. Finally, on May 1, 2003, Bush declared his victory and announced the end of a “major combat operation” in Iraq. Bush adduced three reasons for attacking Iraq. First, Iraq possessed weapons of mass destruction. Second, the Iraqi government had persistently violated human rights, and routinely used torture and carried out summary executions. Third, the regime of Saddam Hussein was implicated in transnational terrorism and, specifically, in the attacks of September 11. I tentatively conclude that Bush lacked the necessary evidence, but he, nevertheless, attacked Iraq. In the period of the Crusades or even nowadays, it is difficult to keep the peace between Islam and Christianity. Our duty is not to conquer Islam by war but to preach the Gospel in peaceful ways, and then it is necessary for us to learn peaceful coexistence. / Dissertation (MA(Theology))--University of Pretoria, 2008. / Church History and Church Policy / unrestricted

La Cilicie – improprement appelée «Petite Arménie » - est un État, qui a eu une histoire riche mais relativement courte (fin XIe - fin XIVe siècle). La principauté roubênienne de Cilicie (à partir de 1198 – un royaume) se trouve dans le sud-est de l'Asie Mineure.Disposée à la croisée des voies commerciales et stratégiques, la Cilicie est la zone charnière et pratiquement incontournable entre l'Europe méditerranéenne et le Proche-Orient. La Cilicie arménienne - un État plus ou moins de issu de migrations forcées – affronta tout au long de son existence des attaques, voire des invasions innombrables.Au long de son histoire trois fois séculaire, elle fut exposée aux attaques venant de divers côtés: Europe, Byzance, sultanat de Roûm, émirats syriens et Égypte ayyoûbide, puis, surtout, mameloûke. Pendant toute son existence, la Cilicie essaie de maintenir son indépendance et de défendre son territoire contre les envahisseurs. Ainsi, l'Art militaire (stratégie, tactique, armement, composition de l'armée etc.) des Arméniens de Cilicie, ainsi que leur idée national se développe avec l'esprit de défense.La défense, ou stratégie défensive, constitue, avec l'offensive, l'une des deux formes principales de la stratégie opérationnelle. Elle implique une posture de résistance utilisant l'ensemble des moyens d'interdiction de l'action adverse. Bien qu'elle ait recours à l'ensemble des fonctions tactiques nécessaires à la réalisation des opérations militaires (contre-attaque, raid, offensive), c'est à la protection qu'elle confère le rôle majeur. Le choix stratégique d'une posture défensive détermine les modalités d'engagement pour chacune des dimensions : opérations, bataille, combat et chacun des éléments de la guerre.L'étude de la défense de l'Arménie cilicienne est un sujet novateur. Avec le plan de la recherche bien développé, nous avons tenté d'étudier non seulement l'histoire militaire de la Cilicie, mais aussi son contexte sociale et politique, les détailles techniques et le rôle de l'église dans l'affaire militaire.Pour notre recherche nous avons exploité de nombreuses sources d'origines diverses. En effet, outre les sources arméniennes, nous avons examiné les sources latines, grecques, arabes, syriaques (pour les deux dernières en traduction). Seule, la méthode de croisement des sources et de comparaison des traditions militaires nous a permis de compléter les lacunes de l'information nous fait espérer que nous sommes parvenue à des conclusions novatrices.Le dépouillement des sources nous a permis de commencer à traiter certains points jamais étudiés, par exemple le costume et l'armement d'un combattant arméno-cilicien (y compris l'utilisation et la typologie des armes blanches), la stratégie et la tactique dans l'armée cilicienne, la poliorcétique et les machines de siège. D'autres thèmes (comme pendant la période de la Reconquête byzantine), peu étudiés jusqu'ici, ont également été traités, comme l'espionnage en Cilicie, ou encore la guerre navale conduite par les Arméniens ciliciens. Parmi les autres questions, le rôle de l'Eglise dans l'armée arménienne est également abordé.La nouveauté de notre thèse consiste peut-être dans la méthode appliquée. Dans notre recherche, nous avons essayé non seulement de déterminer les éléments historiques (les rencontres et les batailles) mais aussi de développer la problématique qui existe autour de ces conflits, en cherchant à trouver leurs racines. En nous posant les questions comment ? et pour quel but ?, nous pouvons livrer beaucoup plus d'informations et, ainsi, nous arrivons à expliquer les événements historiques du point de vue militaire. / Cilicia - also known as the Cilician Armenia, Kingdom of Cilician Armenia, Kingdom of Cilicia or New Armenia - was a medieval State, which had a rich, but relatively short history (from the end of XI till late fourteenth century). The principality of Armenian princes' roubênienne of Cilicia (from 1198 - a kingdom) was located in the southeast of Asia Minor.Placed at the intersection of commercial and strategic roads, Cilicia was an unavoidable area between Mediterranean Europe and the Middle East. Throughout its existence Armenian Cilicia - a state formed more or less from forced migration - faced attacks or numerous invasions.Throughout a history spanning across three centuries, Cilicia was exposed to attacks from various sides: Europe, Byzantium, Sultanate of Rum, Ayyubid emirates, Egypt and Syria, and, above all, Mamluk. In the period of three centuries Cilicia tries to maintain its independence and defend its own territory against invaders. Thus, the Military Art of the Armenians of Cilicia (tactical strategy, weaponry, composition of the army etc.), and their national idea develops with spirit of defense.Defense, or defensive strategy, along with the offensive, is one of the two main forms of military strategy. It involves a posture of resistance using all the means for preventing the opposing action. Event that the defensive strategy uses all tactical functions necessary to achieve the military conflict (against attack, raid, offensive), that is the defense it gives the major role. The strategic choice of a defensive posture determines all dimensions or military Art of Cilicians: operations, battle and each element of the war.The study of the defense of Cilician Armenia is an innovative topic. We tried to study not only the military history of Cilicia, but also its social and political context, the technical details as and the role of the church in the military case.For our research we used many different original sources. In fact, besides the Armenian sources, we examined the Latin, Greek, Arabic, Syriac (the last two in translation) texts. Only the method of crossing of sources and comparing military traditions gave us hope that we have succeeded in innovative conclusions.This method has allowed us to instigate some issues never discussed, for example the armor and weapons of Cilician Armenian fighter (including the use and types of knives), strategy and tactics in the Cilician army, siege warfare and siege machines. We also treated other topics such as espionage in Cilicia, or naval warfare conducted by the Cilician Armenians. Among other questions, the role of the Church in the Armenian army is also discussed.The method applied in our research is perhaps the novelty of this work. In our investigation, we tried not only to determine the historical events (encounters and battles) but also to develop the problem that exists around these conflicts, trying to find their origins. By asking the questions how? and for what?, we can deliver a lot more information, and thus we can explain the historical events from a military point of view.

Thesis advisor: Ali Banuazizi / This thesis is a comparative analysis of the varying approaches by which modern Islamist militancy movements attempt to justify their respective use of violent jihad within Islamic doctrine. This ultimate focus is contextualized by a broader study of the historical role of religion in the development of modern ethical standards for warfare. Justifications for horrific bloodshed and injustice in the Just War traditions of both Christianity and Islam have manifested themselves in the actual military campaigns of the Crusades and jihad respectively. These historical and modern examples demonstrate the precarious complexity of the dual role of religion to both restrict and require warfare in the cause of justice. / Thesis (BA) — Boston College, 2010. / Submitted to: Boston College. College of Arts and Sciences. / Discipline: College Honors Program. / Discipline: Islamic Civilization and Society Honors Program. / Discipline: Islamic Civilization and Society.

The Living Chain is a body of work built to apply and analyze mythological narrative and traditional printmaking techniques. The work is a collection of prints telling an original narrative that derives much of its visual and thematic style from the works of the Baroque and Medieval periods, as well as significant influence from the prints of Gustave Doré. The purpose of this paper is to explore the ideas, mythologies, histories, and symbols found in and inspiring the work, in order to better understand the work’s purpose and its technical challenges. Additional focus is given to the historical significance and cultural impact of meaningful, mythological narratives and the differences between modern and historic narratives told through sequential works of art.

Located approximately in the middle of the central Mediterranean channel, the Maltese Archipelago was touched by the historical events that effected the political, economic and cultural environment of Europe, North Africa, and the Middle East. The islands were close to the major maritime routes throughout history and they were often on the border between clashing military, political, religious, and cultural entities. For these reasons, the islands were presumed to have been strategically and economically important, and, thus, frequented by ships. An underwater archaeological survey around the archipelago revealed the scarcity of submerged cultural remains, especially pertaining to shipping and navigation. Preliminary findings elucidate a story that contrasts with the picture presented by modern history and historiography. In this sense, a comparison of the underwater archaeological data with the information gathered through a detailed study of Maltese maritime history clearly shows that the islands were attributed an exaggerated importance in historical texts, due to political and religious trends that are rooted in the period during which the islands were under the control of the Order of Saint John. An objective investigation of the historical and archaeological material provides a more balanced picture, and places the islands in a Mediterranean-wide historical framework from the first colonization of the archipelago eight thousands years ago to the twentieth century.

The legal treatises of the Kingdom of Jerusalem were written in the thirteenth century, when most of the kingdom had been re-conquered by the Muslims. There are no treatises from the twelfth century, when the kingdom was at its height. The thirteenth-century jurists claimed that the kingdom had always had written laws, but they may have been making this up for political purposes. The treatises also discuss issues important to the noble class of which the jurists were a part: property rights and the feudal services owed to the king, as well as the proper way to plead their cases in court. But what do they say about criminal law, and laws for the lower classes? How were crimes tried and punished in the twelfth century, and did this differ from the laws recorded in the thirteenth century? Chapter one deals with the different treatises, and their claim that there was a set of laws called “Letres dou Sepulcre” in the twelfth century. The most important of the treatises for criminal law, the assizes of the burgess court, is examined in detail. Chapter two looks at the small number of laws that survive from the twelfth century, in charters, the canons of the Council of Nablus, and the chronicle of William of Tyre. Chapter three is a study of other descriptions of crusader law in the twelfth century, including those by Christian and Muslim pilgrims, and especially the observations of Usama ibn Munqidh. These accounts are tied together by the common theme of theft and the ways that thieves could be punished. Chapter four deals with cases mentioned by thirteenth-century sources, including theft, assault, and prostitution, but especially cases that led to trials by battle. The usefulness of such trials for dating some of the laws is also examined. The conclusion demonstrates that certain parts of the assizes relating to criminal law must have already existed in the twelfth century, and offers some tentative ideas about the specific origin of the laws. Avenues for future research are also introduced.

The legal treatises of the Kingdom of Jerusalem were written in the thirteenth century, when most of the kingdom had been re-conquered by the Muslims. There are no treatises from the twelfth century, when the kingdom was at its height. The thirteenth-century jurists claimed that the kingdom had always had written laws, but they may have been making this up for political purposes. The treatises also discuss issues important to the noble class of which the jurists were a part: property rights and the feudal services owed to the king, as well as the proper way to plead their cases in court. But what do they say about criminal law, and laws for the lower classes? How were crimes tried and punished in the twelfth century, and did this differ from the laws recorded in the thirteenth century? Chapter one deals with the different treatises, and their claim that there was a set of laws called “Letres dou Sepulcre” in the twelfth century. The most important of the treatises for criminal law, the assizes of the burgess court, is examined in detail. Chapter two looks at the small number of laws that survive from the twelfth century, in charters, the canons of the Council of Nablus, and the chronicle of William of Tyre. Chapter three is a study of other descriptions of crusader law in the twelfth century, including those by Christian and Muslim pilgrims, and especially the observations of Usama ibn Munqidh. These accounts are tied together by the common theme of theft and the ways that thieves could be punished. Chapter four deals with cases mentioned by thirteenth-century sources, including theft, assault, and prostitution, but especially cases that led to trials by battle. The usefulness of such trials for dating some of the laws is also examined. The conclusion demonstrates that certain parts of the assizes relating to criminal law must have already existed in the twelfth century, and offers some tentative ideas about the specific origin of the laws. Avenues for future research are also introduced.