In the thirty-five years since B.Z. Kedar published the first of his many studies on the crusades, he has become a leading historian of this field, and of medieval and Middle Eastern history more broadly. His work has been groundbreaking, uncovering new evidence and developing new research tools and methods of analysis with which to study the life of Latins and non-Latins in both the medieval West and the Frankish East. From the Israeli perspective, Kedar's work forms a important part of the historical and cultural heritage of the country. This volume presents 31 essays written by eminent medievalists in his honour. They reflect his methods and diversity of interest. The collection, outstanding in both quality and range of topics, covers the Latin East and relations between West and East in the time of the crusades. The individual essays deal with the history, archaeology and art of the Holy Land, the crusades and the military orders, Islam, historiography, Mediterranean commerce, medieval ideas and literature, and the Jews Given Benjamin Kedar's close involvement with the Society for the Study of the Crusades and the Latin East and his years as its President, and his work to establish the journal Crusades, it is fitting that this volume should appear as the first in a series of Subsidia to the journal. For information about the Society for the Study of the Crusades and the Latin East, see the society's website: www.sscle.org.

In the thirty-five years since B.Z. Kedar published the first of his many studies on the crusades, he has become a leading historian of this field, and of medieval and Middle Eastern history more broadly. His work has been groundbreaking, uncovering new evidence and developing new research tools and methods of analysis with which to study the life of Latins and non-Latins in both the medieval West and the Frankish East. From the Israeli perspective, Kedar's work forms a important part of the historical and cultural heritage of the country. This volume presents 31 essays written by eminent medievalists in his honour. They reflect his methods and diversity of interest. The collection, outstanding in both quality and range of topics, covers the Latin East and relations between West and East in the time of the crusades. The individual essays deal with the history, archaeology and art of the Holy Land, the crusades and the military orders, Islam, historiography, Mediterranean commerce, medieval ideas and literature, and the Jews Given Benjamin Kedar's close involvement with the Society for the Study of the Crusades and the Latin East and his years as its President, and his work to establish the journal Crusades, it is fitting that this volume should appear as the first in a series of Subsidia to the journal. For information about the Society for the Study of the Crusades and the Latin East, see the society's website: www.sscle.org.

For the last 150 years the historiography of the Crusades has been dominated by nationalist and colonialist discourses in Europe and the Levant. These modern histories have interpreted the Crusades in terms of dichotomous camps, Frankish and Muslim. In this revisionist study, Ronnie Ellenblum presents an interpretation of Crusader historiography that instead defines military and architectural relations between the Franks, local Christians, Muslims and Turks in terms of continuous dialogue and mutual influence. Through close analysis of siege tactics, defensive strategies and the structure and distribution of Crusader castles, Ellenblum relates patterns of crusader settlement to their environment and demonstrates the influence of opposing cultures on tactics and fortifications. He argues that fortifications were often built according to economic and geographic considerations rather than for strategic reasons or to protect illusory 'frontiers', and that Crusader castles are the most evident expression of a cultural dialogue between east and west.

As a 'Medieval Warm Period' prevailed in Western Europe during the tenth and eleventh centuries, the eastern Mediterranean region, from the Nile to the Oxus, was suffering from a series of climatic disasters which led to the decline of some of the most important civilizations and cultural centres of the time. This provocative study argues that many well-documented but apparently disparate events - such as recurrent drought and famine in Egypt, mass migrations in the steppes of central Asia, and the decline in population in urban centres such as Baghdad and Constantinople - are connected and should be understood within the broad context of climate change. Drawing on a wealth of textual and archaeological evidence, Ronnie Ellenblum explores the impact of climatic and ecological change across the eastern Mediterranean in this period, to offer a new perspective on why this was a turning point in the history of the Islamic world.

As a 'Medieval Warm Period' prevailed in Western Europe during the tenth and eleventh centuries, the eastern Mediterranean region, from the Nile to the Oxus, was suffering from a series of climatic disasters which led to the decline of some of the most important civilizations and cultural centres of the time. This provocative study argues that many well-documented but apparently disparate events - such as recurrent drought and famine in Egypt, mass migrations in the steppes of central Asia, and the decline in population in urban centres such as Baghdad and Constantinople - are connected and should be understood within the broad context of climate change. Drawing on a wealth of textual and archaeological evidence, Ronnie Ellenblum explores the impact of climatic and ecological change across the eastern Mediterranean in this period, to offer a new perspective on why this was a turning point in the history of the Islamic world.

For the last 150 years the historiography of the Crusades has been dominated by nationalist and colonialist discourses in Europe and the Levant. These modern histories have interpreted the Crusades in terms of dichotomous camps, Frankish and Muslim. In this revisionist study, Ronnie Ellenblum presents an interpretation of Crusader historiography that instead defines military and architectural relations between the Franks, local Christians, Muslims and Turks in terms of continuous dialogue and mutual influence. Through close analysis of siege tactics, defensive strategies and the structure and distribution of Crusader castles, Ellenblum relates patterns of crusader settlement to their environment and demonstrates the influence of opposing cultures on tactics and fortifications. He argues that fortifications were often built according to economic and geographic considerations rather than for strategic reasons or to protect illusory 'frontiers', and that Crusader castles are the most evident expression of a cultural dialogue between east and west.

This book is a study of the spatial distribution of Frankish settlement in the Latin Kingdom of Jerusalem at the time of the Crusades, and is based on an unprecedented field study of more than two hundred Frankish rural sites and on a close reexamination of the historical sources. The author reexamines some of the basic assumptions of standard recent scholarship, and advocates a new model of the nature of Frankish settlement, as a society of migrants who settled in the Levant, had close relations with Eastern Christians, and were almost completely shut off from the Muslim society that lived elsewhere in the country.

This book is a study of the spatial distribution of Frankish settlement in the Latin Kingdom of Jerusalem at the time of the Crusades, and of the spatial and social interrelation between the Franks and the indigenous population. It is based on an unprecedented field study of more than two hundred Frankish rural sites and on a close re-examination of the historical sources. The division of the country between Christian and Muslim populations is explained by the far-reaching social process of nomadisation and sedentarisation which began with the Muslim conquest in the seventh century and which reached its zenith before the Frankish conquest of the country. The author re-examines some of the basic assumptions of standard recent scholarship, and advocates a new model of the nature of Frankish settlement, as a society of migrants who settled in the Levant, had close relations with eastern Christians, and were almost completely shut off from the Muslim society which lived elsewhere in the country.