Nelson Glueck and the Other Half of the Holy Land

2000 ◽  
pp. 114-121 ◽  
Keyword(s):  
2015 ◽  
Vol 47 ◽  
pp. 485-491

Brief in which King Henry III recalls that as there are people who might perhaps convey to the lord pope and cardinals certain business which has recently been transacted by him as a result of the advice of his magnates and vassals, who may put a malicious interpretation on it, and as the affair might be a potential hindrance to him, he (so the recipients are better prepared to argue against the cunning deceits of such men) is minded to explain here the whole sequence of certain of his affairs, so that they may not be uninformed about what has passed, on which it may happen that they or others might otherwise be deceived. [2] So they are to be aware that whereas, at the time when the bishop of Norwich was legate (1218–1221), the earl Marshal still occupied the castles of Marlborough and Ludgershall, and was proposing to marry the sister of Count Robert of Dreux, and there were also other magnates in England who were endeavouring to distance him from the king by injurious alliances, the idea of betrothing the earl to one of the king's sisters was discussed between the legate, his justiciar and certain other magnates, partly because the political alliance with foreigners was thought alarming should the earl marry the sister of the count of Dreux – so as not to render England more accessible to foreigners, especially since Richard Marshal, the brother of the earl, might obtain all the Marshal lands in Normandy – and partly because of fear of the malice of those people who endeavoured to seduce the earl's allegiance from the king; and indeed because the castles of Marlborough and Ludgershall ought to be returned to him (which many times the earl promised) so that the other magnates might the more readily be persuaded likewise to return to the king his castles which they also held. [3] Because of his tender years and the fragile state of his kingdom, one of the king's sisters was destined for the said Marshal, by the authority of the legate and the counsel of certain magnates. The said Marshal swore to marry her, if it pleased the king and the magnates of the realm. The justiciar swore to hand her over to the Marshal, if the magnates of the kingdom agreed. The legate, the justiciar and others who were present faithfully promised that they would approach this matter conscientiously. The said castles were handed back to the legate, so that if the contract were not fulfilled within a space of time long now expired, they should be given back promptly to the Marshal. [4] Further to this, when these matters were communicated to other magnates, notably to the earl of Chester who at that point returned from the Holy Land (July 1220) – the earl strongly approved the match and many others agreed, with no dissenters. But afterwards, when certain dissensions had emerged, some people demurred, claiming – just as indeed was said on their behalf in the papal curia – that the king should have no greater an aid for his own marriage as for his sisters, as a result of which his sisters’ marriage arrangements would be impeded, about which he was negotiating a considerable treaty in foreign parts, and so at that time the Marshal arrangement remained unfulfilled. [5] But when recently (June 1222) the same Marshal obtained a papal mandate addressed to the archbishop of Canterbury and bishop of Salisbury, that either they should cause him to be entirely absolved from the conditions of the oath, or the marriage contract be confirmed, the Marshal insisted vociferously that one of those options should be followed, since he cared for nothing other than that he be married. So now as before it is a worry that Marshal – a man of great power in England as much as Ireland – might marry the sister of the said count of Dreux or a daughter of the duke of Brabant, who was likewise offered to him – which on account of the matters already alluded to would assist the king in no way – or even the sister of the king of Scots, where similarly no small danger might arise, for by how much nearer Scotland is to Ireland and the Marshal lands, so much the more dangerous would the marriage be to the king. [6] So having considered the energy and power of the said Marshal, as well as the faithful service he has openly and strenuously performed for the king especially in the region of Wales – his castles which Llywelyn prince of Gwynedd held which Marshal vigorously reclaimed (in April 1223) would scarcely have been taken without his capacity and hard work – and also bearing in mind the example of Philip, the late king of France (died 14 July 1223) – who for a long time freely married off his daughters, sisters, and nieces to the likes of the counts of Namur and Ponthieu and others of his men rather than to foreigners, just as the current king of France recently married off his niece, the daughter of Guichard de Beaujeu to the count of Champagne (after August 1223); because of all these precedents and the great things which are hoped for from the Marshal, it should not be objectionable to the king and his council – all things considered – that he may at some time permit him to marry his sister to his advantage and honour. The king, on the advice of such and such men, having discussed this business extensively, conceded the Marshal his younger sister, without lessening of his lands, castles or money. [September 1223 × January 1224]A= Kew, National Archives (PRO), SC1/2/109.Printed, Royal Letters, 1: 244–246; Diplomatic Documents, 95–97.


2020 ◽  
Vol 19 (2) ◽  
pp. 175-189
Author(s):  
Nisreen T. Yousef

In this article I argue that in Kingdom of Heaven Ridley Scott creates historical analogies between Saladin's taking of Jerusalem and the Third Crusade, on the one hand, and the Israeli-Palestinian question and American-led ‘War on Terror’, on the other hand. I maintain that Scott pictures the one-state solution in which both the Israelis and the Palestinians can coexist peacefully as a feasible settlement. By presenting the idea of a shared Jerusalem under the Crusaders' rule in the past, Scott wittingly promotes through a contrived historical analogy to contemporary Western interventionism in the Middle East. Crucially, Scott goes beyond Samuel Huntington's essentialist views of Muslims. He provides variable representations of Muslim characters, fluctuating between characters that are superstitious, on the one hand, and characters that are capable of rational thinking, on the other hand. Nevertheless, Scott seems to be highly convinced about the myth of religious violence, as suggested by William Cavanaugh. This myth suggests that secular violence is rational and useful whereas religious violence is irrational and dangerous. Moreover, Scott proves to be swayed by the idea of the ‘just war’ according to which the use of force can be legitimate. In Kingdom of Heaven, Scott pictures the ongoing ‘War on Terror’ as an incarnation of earlier centuries' European (colonial) ‘civilising missions’ towards the ‘less-civilised’ nations.


2006 ◽  
Vol 12 (1) ◽  
pp. 37-47
Author(s):  
Robert Burns

AbstractThis study surveys the presence of women in the crown registers of the medieval Realms of Arago-Catalonia for the period 1265-1270. Approximately five hundred charters pertaining to the crusader kingdom of Valencia cover both the apogee of the reign of Jaume the Conqueror and the scandal created when he aborted his Holy Land crusade, purportedly because of a woman. While women's history may not seem an apt subject in this period of conquest and crusade, in fact these charters offer a suggestive sample of women, especially as landowners, not only in the Christian cities and courts but also in the parallel Jewish and Muslim communities. Women played active roles in this frontier society, as the crown sought to encourage Christian settlement in conquered lands. The charters shed light on the life of Jaume's formally inducted concubine and other women in the royal entourage. At the other end of the spectrum, information emerges about prostitutes and women prisoners. Several documents pertain to the economic lives of nuns, while others concern the rights of widows: notably, one whose son has "become a Saracen." Women played roles as settlers along the frontier between Christian and Muslim realms, with Christian women assuming obligations to reside on lands for a period of years, while Muslim women's lands are confiscated. Among businesswomen, several own baths. One Jewish woman is exempted from certain sumptuary laws. Other documents reveal that Jewish women, like men, paid taxes. Several women receive royal pensions. Women dog handlers appear; one, with her dog, receives the same pay as a fighting man.


2021 ◽  
Vol 20 (1) ◽  
pp. 83-99
Author(s):  
Issa A. Saliba

The image of the Holy Land/Palestine and special affinity among Protestant Americans in the first half of the nineteenth century, a period which has received relatively little religious analysis, was directly influenced by the Bible, but also by inaccurate descriptions of travellers in the region. This fact is illustrated by sharp exchanges between two Holy Land enthusiasts, James Silk Buckingham and Eli Smith. Their disagreements in describing famous places fed into divergent narratives about Palestine, one romantic and the other more realistic, both of which, however, were manipulated by the future Zionist enterprise to assert Jewish claims and ascendancy.


2012 ◽  
Vol 18 (1) ◽  
pp. 55-92 ◽  
Author(s):  
James Kroemer

Abstract The Jews and the Muslims drew the attention of the twelfth Century Cistercian abbot Bernard of Clairvaux, and his words and actions had consequences for both communities. Despite his many demeaning comments about Jews and Judaism, he defended Jews from Crusader attacks, and he believed that Jews would convert to Christianity prior to the end of the world. On the other hand, he promoted the Second Crusade for the purpose of defending Jerusalem from Muslim invasion. He had no interest in converting Muslims to Christianity, only killing them if they continued their threat on the Holy Land. A close examination of Bernard’s writings reveals that his position on Jews and Muslims was not merely a reflection of church policy, but a means to advance his personal spiritual desire of union with God.


2021 ◽  
Author(s):  
Maryam Ghorbankarimi

This thesis examines and compares two nineteenth-century photographic albums of travels in the Middle East from the collection of George Eastman House International Museum of Photography and Film. The first album, compiled of amateur photographs, illustrates a trip up the Nile River from Egypt to Nubia. The other album is composed of commercial photographs depicting a journey from the Mediterranean to Algeria, with focus on the Holy Land. The commercial photographs are idealized and posed, while the amateur photographs are fresh, realistic, and capture the world as it is. However, these two albums both portray the Middle East as uncivilized, culturally backward, and frozen in antiquity and its people are depicted as primitive and or sexual objects. This misrepresentation is the result of the preconceived notions of the nineteenth-century Middle East created by Orientalist scholars.


2021 ◽  
Vol 03 (05) ◽  
pp. 1-13
Author(s):  
Oumar Checkh OUSMAN

A person has been known to not reside on earth since he was on this modest, moving from one place to another, for various purposes, which may be in search of food or for fear of natural disasters, or out of love to travel. And the Muslim Arab travelers have a clear purpose from their trips, represented in the pilgrimage to the Sacred House of God and visiting the grave of the Prophet, may peace and blessings be upon him, and among them are those who came back through new roads and other countries, and some of them followed his path exploring worlds and regions different from their predecessors, as Ibn Battuta, Burton and others did. Each of them has taken the Holy Land as the focus of study and the place of the journey. This research topic was derived from the title: Burton’s Journey and Ibn Battuta’s Journey: A Comparative Study The topic is important in that it is a comparative process. As it is a reading of two books on one topic, travel literature by their two authors, which are considered one of the most important basic references known to the art of the journey among the Arabs. The limits of the study are represented in Burton's book entitled: "Burton's Journey to Egypt and the Hijaz" and Ibn Battuta's Journey: "A Masterpiece of the Principals in the Strange of Places and Wonders of Travel." This research aims to study two journeys in which it includes important aspects of Arab, Islamic and foreign life in its various aspects, whether it is political, social, religious, intellectual or literary, indicating aspects of agreement and difference between the two trips. The researcher also seeks to identify what distinguishes each trip from the other, in terms of the influence and influence between the two trips Keywords: Journey, Burton, Ibn Battuta, Egypt, Hijaz, Comparison.


Slavic Review ◽  
2014 ◽  
Vol 73 (2) ◽  
pp. 322-346
Author(s):  
Valentina Izmirlieva

In this article, I identify the Christian “hajj” to Jerusalem as an important Ottoman sociocultural phenomenon. I argue that by the nineteenth century the Balkan Eastern Orthodox communities in the Ottoman empire had restructured and reinterpreted their Holy Land pilgrimages to mirror the Muslim hajj to Mecca. As a result, the ritual trip to Jerusalem was transformed into a mechanism for upward social mobility and communal empowerment. By exploring the structural and functional similarities between the Muslim and the Christian hajj, this article contributes to studies of Muslim-Christian interactions outside “the clash of civilizations” paradigm. It also reveals striking distinctions between the Balkan Christian hajjis and the Russian palomniki, calling into question the influential scholarly assumption of Eastern Orthodox practices' homogeneity, an assumption that stands largely uncontested in the field of Slavic studies.


Religions ◽  
2020 ◽  
Vol 11 (6) ◽  
pp. 294
Author(s):  
Jackie Feldman

Drawing on auto-ethnographic descriptions from four decades of my own work as a Jewish guide for Christian Holy Land pilgrims, I examine how overlapping faiths are expressed in guide–group exchanges at Biblical sites on Evangelical pilgrimages. I outline several faith interactions: Between reading the Bible as an affirmation of Christian faith or as a legitimation of Israeli heritage, between commitments to missionary Evangelical Christianity and to Judaism, between Evangelical practice and those of other Christian groups at holy sites, and between faith-based certainties and scientific skepticism. These encounters are both limited and enabled by the frames of the pilgrimage: The environmental bubble of the guided tour, the Christian orientations and activities in the itinerary, and the power relations of hosts and guests. Yet, unplanned encounters with religious others in the charged Biblical landscape offer new opportunities for reflection on previously held truths and commitments. I conclude by suggesting that Holy Land guided pilgrimages may broaden religious horizons by offering an interreligious model of faith experience based on encounters with the other.


2021 ◽  
Author(s):  
Maryam Ghorbankarimi

This thesis examines and compares two nineteenth-century photographic albums of travels in the Middle East from the collection of George Eastman House International Museum of Photography and Film. The first album, compiled of amateur photographs, illustrates a trip up the Nile River from Egypt to Nubia. The other album is composed of commercial photographs depicting a journey from the Mediterranean to Algeria, with focus on the Holy Land. The commercial photographs are idealized and posed, while the amateur photographs are fresh, realistic, and capture the world as it is. However, these two albums both portray the Middle East as uncivilized, culturally backward, and frozen in antiquity and its people are depicted as primitive and or sexual objects. This misrepresentation is the result of the preconceived notions of the nineteenth-century Middle East created by Orientalist scholars.


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