Guibert of Nogent has provided us with much of what we know about life in Europe in the eleventh and twelfth centuries. His autobiography, his crusade chronicle, and his critique of relics create a rich and textured portrait of this vibrant and violent social landscape. His observations range widely from the philosophical to the extremely personal with topics including his mother, sexuality, cleanliness, and life in a Benedictine monastery. Yet, in spite of is importance to our understanding of his era, Guibert himself has not been the subject of an historical biography for nearly a century. Guibert of Nogent: Portrait of a Medieval Mind remedies this and in doing so, challenges many of the long held assumptions about this enigmatic man. Instead of being a neurotic, as earlier historians have described him, Guibert is revealed as one of Europe's most sophisticated early psychological thinkers who led the way in transforming hagiography, biography, historiography and theology.

This book examines the role of the papacy and the crusade in the religious life of the late twelfth through late thirteenth centuries and beyond. Throughout the book, the contributors ask several important questions. Was Innocent III more theologian than lawyer-pope and how did his personal experience of earlier crusade campaigns inform his own vigorous promotion of the crusades? How did the outlook and policy of Honorius III differ from that of Innocent III in crucial areas including the promotion of multiple crusades (including the Fifth Crusade and the crusade of William of Montferrat) and how were both pope's mindsets manifested in writings associated with them? What kind of men did Honorius III and Innocent III select to promote their plans for reform and crusade? How did the laity make their own mark on the crusade through participation in the peace movements which were so crucial to the stability in Europe essential for enabling crusaders to fulfill their vows abroad and through joining in the liturgical processions and prayers deemed essential for divine favor at home and abroad? Further essays explore the commemoration of crusade campaigns through the deliberate construction of physical and literary paths of remembrance. Yet while the enemy was often constructed in a deliberately polarizing fashion, did confessional differences really determine the way in which Latin crusaders and their descendants interacted with the Muslim world or did a more pragmatic position of 'rough tolerance' shape mundane activities including trade agreements and treaties?

At Moson, the river Danube ran red with blood. At Antioch, the Crusaders-- their saddles freshly decorated with sawed-off heads--indiscriminately clogged the streets with the bodies of eastern Christians and Turks. At Ma'arra, they cooked children on spits and ate them. By the time the Crusaders reached Jerusalem, their quest--and their violence-- had become distinctly otherworldly: blood literally ran shin-deep through the streets as the Crusaders overran the sacred city.

Beginning in 1095 and culminating four bloody years later, the First Crusade represented a new kind of warfare: holy, unrestrained, and apocalyptic. In "Armies of Heaven," medieval historian Jay Rubenstein tells the story of this cataclysmic event through the eyes of those who witnessed it, emphasizing the fundamental role that apocalyptic thought played in motivating the Crusaders. A thrilling work of military and religious history, "Armies of Heaven" will revolutionize our understanding of the Crusades.

In 1099, the soldiers of the First Crusade, summoned by the Pope and gathered from throughout Christendom, took Jerusalem. As the news of this victory spread throughout Medieval Europe, it felt nothing less than miraculous and dream-like, to such an extent that many believed history itself had been fundamentally altered by the event and that the Rapture was at hand. As a result of military conquest, Christians could see themselves as agents of rather than mere actors in their own salvation. The capture of Jerusalem changed everything. A loosely defined geographic backwater, comprised of petty kingdoms and shifting alliances, Medieval Europe began now to imagine itself as the center of the world. The West had overtaken the East not just on the world's stage but in God's plans. To justify this, its writers and thinkers turned to ancient prophecies, and specifically to one of the most enigmatic passages in the Bible-the dream King Nebuchadnezzar has in the Book of Daniel, of a statue with a golden head and feet of clay. Conventional interpretation of the dream transformed the state into a series of kingdoms, each less glorious than the last, leading inexorably to the end of all earthly realms-in short, to the Apocalypse. The First Crusade signified to Christians that the dream of Nebuchadnezzar would be fulfilled on their terms. Such heady reconceptions continued until the disaster of the Second Crusade and with it the collapse of any dreams of unification or salvation-any notion that conquering the Holy Land and defeating the Infidel could absolve sin. In Nebuchadnezzar's Dream, Jay Rubenstein boldly maps out the steps by which these social, political, economic, and intellectual shifts occurred throughout the 12th century, drawing on those who guided and explained them. The Crusades raised the possibility of imagining the Apocalypse as more than prophecy but actual event. Rubenstein examines how those who confronted the conflict between prophecy and reality transformed the meaning and memory of the Crusades as well as their place in history.

The first Western autobiography since Augustine's "Confessions," the "Monodies" is set against the backdrop of the First Crusade and offers stunning insights into medieval society. As Guibert of Nogent intimately recounts his early years, monastic life, and the bloody uprising at Laon in 1112, we witness a world-and a mind-populated by royals, heretics, nuns, witches, and devils, and come to understand just how fervently he was preoccupied with sin, sexuality, the afterlife, and the dark arts. Exotic, disquieting, and illuminating, the "Monodies" is a work in which the dreams, fears, and superstitions of one man illuminate the psychology of an entire people. It is joined in this volume by "On the Relics of Saints," a theological manifesto that has never appeared in English until now.