The Crusader’s Cross: From the Sunday Times bestselling author comes an unmissable new Ben Hope thriller: Book 24

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The historiography of the Crusades is concerned with their "history of the histories" during the Crusader period. The subject is a complex one, with overviews provided in Select Bibliography of the Crusades, [230] Modern Historiography, [231] and Crusades (Bibliography and Sources). [232] The histories describing the Crusades are broadly of three types: (1) The primary sources of the Crusades, [233] which include works written in the medieval period, generally by participants in the Crusade or written contemporaneously with the event, letters and documents in archives, and archaeological studies; (2) secondary sources, beginning with early consolidated works in the 16th century and continuing to modern times; and (3) tertiary sources, primarily encyclopedias, bibliographies and genealogies. Barker, Ernest (1911). " Fulk, King of Jerusalem". In Chisholm, Hugh (ed.). Encyclopædia Britannica. 11. (11th ed.), Cambridge University Press. p. 293.

Markowski, Michael. " Crucesignatus: its origins and early usage". Journal of Medieval History (1984), pp. 157–165. Hunt Janin, Four Paths to Jerusalem: Jewish, Christian, Muslim, and Secular Pilgrimages, 1000 BCE to 2001 CE, McFarland, 2002, p. 169. Murray, Alan V. (2006). "Sigurd Jorsalfar (1090–1130)". In The Crusades: An Encyclopedia. pp. 1112–1113. Maier, Christopher T. "When Was the First History of the Crusades Written?" in The crusades: history and memory. Proceedings of the Ninth Conference of the Society for the Study of the Crusades and the Latin East, Odense, 27 June – 1 July 2016. Vol. 2 (2021), ed. T.K. Nielsen and KV Jensen, pp. 13–28 La Monte 1932, pp.1–25, The Constitutional Development of the Latin State of Jerusalem: The First Kingdom, 1099–1174.

In contrast to architecture and sculpture, it is in the area of visual culture that the assimilated nature of the society was demonstrated. Throughout the 12th and 13th centuries the influence of indigenous artists was demonstrated in the decoration of shrines, paintings and the production of illuminated manuscripts. Frankish practitioners borrowed methods from the Byzantines and indigenous artists and iconographical practice leading to a cultural synthesis, illustrated by the Church of the Nativity. Wall mosaics were unknown in the west but in widespread use in the crusader states. Whether this was by indigenous craftsmen or learnt by Frankish ones is unknown, but a distinctive original artistic style evolved. [221] Tertiary sources. Three such works are: Louis Bréhier's multiple works on the Crusades [245] in the Catholic Encyclopedia; the works of Ernest Barker [246] in the Encyclopædia Britannica (11th edition), later expanded into a separate publication; [247] and The Crusades: An Encyclopedia (2006), edited by historian Alan V. Murray. [248] See also The Jerusalem Cross is a major symbol used in Christianity, representing Christ’s command to spread the Gospel around the world beginning in Jerusalem. The symbol is basically composed of 5 crosses; 1 large central cross with 4 smaller crosses in each quadrant. It is also often referred to as the Crusader’s Cross and less frequently as the Cantonese Cross. The Lorraine Cross has sometimes been called the Jerusalem Cross, but this is not correct. These two crosses are completely different in appearance, as the Lorraine cross is more traditional, consisting of a vertical beam with two horizontal crossbeams. Jerusalem Cross in Use Today

The Jerusalem cross (also known as "five-fold Cross", or "cross-and-crosslets") is a heraldic cross and Christian cross variant consisting of a large cross potent surrounded by four smaller Greek crosses, one in each quadrant. It was used as the emblem and coat of arms of the Kingdom of Jerusalem from the 1280s.

Eyewitness accounts of the Second Crusade by Odo of Deuil and Otto of Freising. The Arab view from Damascus is provided by ibn al-Qalanisi. A ‘cross potent’ is a cross with arms that have horizontal crossbars at the end (think of a cross made of four capital ‘T’ letters).

Barker, Ernest (1911). " Baldwin III". In Chisholm, Hugh (ed.). Encyclopædia Britannica. 3. (11th ed.), Cambridge University Press. p. 246–247. Tyerman, Christopher (2011). The Debate on the Crusades, 1099–2010. Manchester University Press. ISBN 978-0-7190-7320-5. The Crusaders used the Jerusalem Cross as an emblem; bearing the symbol on the papal banner given to them by Pope Urban II. It was adopted by Godfrey de Bouillon as his personal coat of arms. He was one of the leaders of the Crusades and became the first ruler of Jerusalem (he refused the title of “king”) after successfully driving out the Moslems during the First Crusade in 1099. Popular interpretations of the Jerusalem Cross:The disastrous performance of this campaign in the Holy Land damaged the standing of the papacy, soured relations between the Christians of the kingdom and the West for many years, and encouraged the Muslims of Syria to even greater efforts to defeat the Franks. The dismal failures of this Crusade then set the stage for the fall of Jerusalem, leading to the Third Crusade. [79] Nūr-ad-Din and the rise of Saladin There are several meanings believed to be represented by the Jerusalem Cross. 1. Five Wounds of Christ a b Baldwin, Marshall W. (1969). " Chapter XIX. The Decline and Fall of Jerusalem, 1174–1189". In Setton, Kenneth M.; Baldwin, Marshall W. (eds.). A History of the Crusades: Volume One. The First Hundred Years. Madison: The University of Wisconsin Press. pp. 590–621. Five crosses representing the five wounds of Jesus on the cross (small crosses for the hands and feet, and the large central cross for the spear wound in His side. Raymond besieged Arqa in mid-February 1099 and the crusaders sent an embassy to the Fatimid vizier of Egypt seeking a treaty. When Adhemar died after Antioch, there was no spiritual leader of the crusade and the discovery of the Holy Lance provoked accusations of fraud among the clerical factions. On 8 April 1099, Arnulf of Chocques, chaplain to Robert Curthose, challenged Bartholomew to an ordeal by fire. Peter underwent the ordeal and died after days of agony from his wounds, which discredited the Holy Lance as a fake. Raymond lifted the siege of Arqa in May without capturing the town and the crusade proceeded south along the Mediterranean coast. Bohemond remained in Antioch, retaining the city, despite his pledge to return it to Byzantine control, while Raymond led the remaining army. Local rulers offered little resistance. They opted for peace in return for providing provisions. The Frankish emissaries rejoined the army accompanied by Fatimid representatives. This brought added information: the Fatimids had recaptured Jerusalem from the Seljuks. The Franks offered to partition conquered territory in return for rights to the city. When the offer was refused, it became advantageous if the crusade could reach Jerusalem before the Fatimids reinforced its defences and raised a defensive army. [26]