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The epic battle for control of the Strait of Gibraltar waged by Castile, Morocco, and Granada in the late thirteenth and early fourteenth centuries is a major, but often overlooked, chapter in the history of the Christian reconquest of Spain. After the Castilian conquest of Seville in 1248 and the submission of the Muslim kingdom of Granada as a vassal state, the Moors no longer loomed as a threat and the reconquest seemed to be over. Still, in the following century, the Castilian kings, prompted by ideology and strategy, attempted to dominate the Strait. As self-proclaimed heirs of the Visigoths, they aspired not only to reconstitute the Visigothic kingdom by expelling the Muslims from Spain but also to conquer Morocco as part of the Visigothic legacy. As successive bands of Muslims over the centuries had crossed the Strait from Morocco into Spain, the kings of Castile recognized the strategic importance of securing Algeciras, Gibraltar, and Tarifa, the ports long used by the invaders. At a time when European enthusiasm for the crusade to the Holy Land was on the wane, the Christian struggle for the Strait received the character of a crusade as papal bulls conferred the crusading indulgence as well as ancillary benefits. The Gibraltar Crusade had mixed results. Although the Castilians seized Gibraltar in 1309 and Algeciras in 1344, the Moors eventually repossessed them. Only Tarifa, captured in 1292, remained in Castilian hands. Nevertheless, the power of the Marinid dynasty of Morocco was broken at the battle of Salado in 1340, and for the remainder of the Middle Ages Spain was relieved of the threat of Moroccan invasion. While the reconquest remained dormant during the late fourteenth and early fifteenth centuries, Ferdinand and Isabella conquered Granada, the last Muslim outpost in Spain, in 1492. In subsequent years Castile fulfilled its earlier aspirations by establishing a foothold in Morocco.
By the middle of the fourteenth century, Christian control of the Iberian Peninsula extended to the borders of the emirate of Granada, whose Muslim rulers acknowledged Castilian suzerainty. No longer threatened by Moroccan incursions, the kings of Castile were diverted from completing the Reconquest by civil war and conflicts with neighboring Christian kings. Mindful, however, of their traditional goal of recovering lands formerly ruled by the Visigoths, whose heirs they claimed to be, the Castilian monarchs continued intermittently to assault Granada until the late fifteenth century. Matters changed thereafter, when Fernando and Isabel launched a decade-long effort to subjugate Granada. Utilizing artillery and expending vast sums of money, they methodically conquered each Naṣrid stronghold until the capitulation of the city of Granada itself in 1492. Effective military and naval organization and access to a diversity of financial resources, joined with papal crusading benefits, facilitated the final conquest. Throughout, the Naṣrids had emphasized the urgency of a jihād waged against the Christian infidels, while the Castilians affirmed that the expulsion of the "enemies of our Catholic faith" was a necessary, just, and holy cause. The fundamentally religious character of this last stage of conflict cannot be doubted, Joseph F. O'Callaghan argues.
Drawing from both Christian and Islamic sources, Reconquest and Crusade in Medieval Spain demonstrates that the clash of arms between Christians and Muslims in the Iberian peninsula that began in the early eighth century was transformed into a crusade by the papacy during the twelfth and thirteenth centuries. Successive popes accorded to Christian warriors willing to participate in the peninsular wars against Islam the same crusading benefits offered to those going to the Holy Land. Joseph F. O'Callaghan clearly demonstrates that any study of the history of the crusades must take a broader view of the Mediterranean to include medieval Spain. Following a chronological overview of crusading in the Iberian peninsula from the late eleventh to the middle of the thirteenth century, O'Callaghan proceeds to the study of warfare, military finance, and the liturgy of reconquest and crusading. He concludes his book with a consideration of the later stages of reconquest and crusade up to and including the fall of Granada in 1492, while noting that the spiritual benefits of crusading bulls were still offered to the Spanish until the Second Vatican Council of 1963. Although the conflict described in this book occurred more than eight hundred years ago, recent events remind the world that the intensity of belief, rhetoric, and action that gave birth to crusade, holy war, and jihad remains a powerful force in the twenty-first century.
Integrating interviews with individuals ranging from senior policymakers to frontline soldiers, a look at the Persian Gulf War shows how the conflict transformed modern warfare.
Reading crusader fiction against the backdrop of Mediterranean history, this book explains how Iberian authors reimagined the idea of crusade through the lens of Iberian geopolitics and social history. The crusades transformed Mediterranean history and inaugurated complex engagements between Western Europe, the Balkans, North Africa, and the Middle East in ways that endure to this day. Narratives of crusades powerfully shaped European thinking about the East and continue to influence the representation of interactions between Christian and Muslim states in the region. The crusade, a French idea that gave rise to Iberian, North African, and Levantine campaigns, was very much a Mediterranean phenomenon. French and English authors wrote itineraries in the Holy Land, chronicles of the crusades, and fanciful accounts of Christian knights who championed the Latin Church in the East. This study aims to explore the ways in which Iberian authors imagined their role in the culture of crusade, both as participants and interpreters of narrative traditions of the crusading world from north of the Pyrenees.
By the middle of the fourteenth century, Christian control of the Iberian Peninsula extended to the borders of the emirate of Granada, whose Muslim rulers acknowledged Castilian suzerainty. No longer threatened by Moroccan incursions, the kings of Castile were diverted from completing the Reconquest by civil war and conflicts with neighboring Christian kings. Mindful, however, of their traditional goal of recovering lands formerly ruled by the Visigoths, whose heirs they claimed to be, the Castilian monarchs continued intermittently to assault Granada until the late fifteenth century. Matters changed thereafter, when Fernando and Isabel launched a decade-long effort to subjugate Granada. Utilizing artillery and expending vast sums of money, they methodically conquered each Naṣrid stronghold until the capitulation of the city of Granada itself in 1492. Effective military and naval organization and access to a diversity of financial resources, joined with papal crusading benefits, facilitated the final conquest. Throughout, the Naṣrids had emphasized the urgency of a jihād waged against the Christian infidels, while the Castilians affirmed that the expulsion of the "enemies of our Catholic faith" was a necessary, just, and holy cause. The fundamentally religious character of this last stage of conflict cannot be doubted, Joseph F. O'Callaghan argues.
The first comprehensive history of the Vatican’s agenda to defeat the forces of secular liberalism and communism through international law, cultural diplomacy, and a marriage of convenience with authoritarian and right-wing rulers. After the United States entered World War I and the Russian Revolution exploded, the Vatican felt threatened by forces eager to reorganize the European international order and cast the Church out of the public sphere. In response, the papacy partnered with fascist and right-wing states as part of a broader crusade that made use of international law and cultural diplomacy to protect European countries from both liberal and socialist taint. A Twentieth-Century Crusade reveals that papal officials opposed Woodrow Wilson’s international liberal agenda by pressing governments to sign concordats assuring state protection of the Church in exchange for support from the masses of Catholic citizens. These agreements were implemented in Mussolini’s Italy and Hitler’s Germany, as well as in countries like Latvia, Lithuania, and Poland. In tandem, the papacy forged a Catholic International—a political and diplomatic foil to the Communist International—which spread a militant anticommunist message through grassroots organizations and new media outlets. It also suppressed Catholic antifascist tendencies, even within the Holy See itself. Following World War II, the Church attempted to mute its role in strengthening fascist states, as it worked to advance its agenda in partnership with Christian Democratic parties and a generation of Cold War warriors. The papal mission came under fire after Vatican II, as Church-state ties weakened and antiliberalism and anticommunism lost their appeal. But—as Giuliana Chamedes shows in her groundbreaking exploration—by this point, the Vatican had already made a lasting mark on Eastern and Western European law, culture, and society.
Crusades covers seven hundred years from the First Crusade (1095-1102) to the fall of Malta (1798) and draws together scholars working on theatres of war, their home fronts and settlements from the Baltic to Africa and from Spain to the Near East and on theology, law, literature, art, numismatics and economic, social, political and military history. Routledge publishes this journal for The Society for the Study of the Crusades and the Latin East. Particular attention is given to the publication of historical sources in all relevant languages - narrative, homiletic and documentary - in trustworthy editions, but studies and interpretative essays are welcomed too. Crusades also incorporates the Society's Bulletin.
According to tradition, the First Crusade began at Pope Urban II’s instigation and culminated in July 1099, when western European knights liberated Jerusalem. But what if the First Crusade’s real catalyst lay far to the east of Rome? Countering nearly a millennium of scholarship, Peter Frankopan reveals the First Crusade’s untold history.
The Crusader World is a multidisciplinary survey of the current state of research in the field of crusader studies, an area of study which has become increasingly popular in recent years. In this volume Adrian Boas draws together an impressive range of academics, including work from renowned scholars as well as a number of though-provoking pieces from emerging researchers, in order to provide broad coverage of the major aspects of the period. This authoritative work will play an important role in the future direction of crusading studies. This volume enriches present knowledge of the crusades, addressing such wide-ranging subjects as: intelligence and espionage, gender issues, religious celebrations in crusader Jerusalem, political struggles in crusader Antioch, the archaeological study of battle sites and fortifications, diseases suffered by the crusaders, crusading in northern Europe and Spain and the impact of Crusader art. The relationship between Crusaders and Muslims, two distinct and in many way opposing cultures, is also examined in depth, including a discussion of how the Franks perceived their enemies. Arranged into eight thematic sections, The Crusader World considers many central issues as well as a large number of less familiar topics of the crusades, crusader society, history and culture. With over 100 photographs, line drawings and maps, this impressive collection of essays is a key resource for students and scholars alike.