Jerusalem, Constantinople, Athenes et Rome : impressions et souvenirs d'un pelerin /

Mode of access: Internet.

The crusades; the story of the Latin kingdom of Jerusalem,

Mode of access: Internet.

The voice of Jerusalem /

Essays.

Untersuchungen über das lateinische patriarchat von Jerusalem von eroberung der heiligen stadt bis zum tode des patriarchen Arnulf (1099 bis 1118); ein beitrag zur geschichete der kreuzzüge.

Doctor's dissertation at Erlangen (Ger.) university.

Nova Solyma, the ideal city; or, Jerusalem regained; an anonymous romance written in the time of Charles I., now first drawn from obscurity, and attributed to the illustrious John Milton.

Ascribed to Samuel Gott by S. K. Jones (in the Library, 3d ser., no. 3, v. 1, July 1910)

A treatise of the future restoration of the Jews and Israelites to their land : with some account of the goodness of the country, and their happy condition there, till they shall be invaded by the Turks : with their deliverance from all their enemies, when the Messiah will establish his Kingdom at Jerusalem, and bring in the last glorious ages.

Photocopy.

Hinauf gen Jerusalem : Gedenkbuch der offiziellen Festfahrt zur Einweihung der Erlöserkirche in Jerusalem /

Mode of access: Internet.

The law and the prophets, or, The Revelation of Jehovah in Hebrew history from the earliest times to the capture of Jerusalem by Titus: being the work entitled "Jéhovah" /

Translation of: Jéhovah.

59 plates for notes upon the Castle of Budrun (Halicarnassus) and its association with the Knights of St. John of Jerusalem,

"The plates are from drawings made by Corporal R. Spackman, R.E. (British Museum Add. Ms. 30, 988) ..."

The Hindu-Jewish relationship and the significance of dialogue : participants' reflections on the 2007 and 2008 Hindu-Jewish summits at New Delhi and Jerusalem

The purpose of this study was to determine whether or not new and significant developments for the Hindu and Jewish faiths, and the relationship that exists between them, can be demonstrated from the results of the Hindu-Jewish Leadership Summits of 2007 and 2008 in Delhi and Jerusalem. I argue that new and significant developments can be observed with this Hindu-Jewish encounter with regards to official rulings of Halacha (Jewish law), proper understandings of sacred symbols of Hinduism, and even improved Islamic-Jewish relations. After analyzing the approaches, themes, and unique framework found within this encounter, it is clear that the Hindu-Jewish leadership summits mark new and significant developments in inter-religious dialogue between the two traditions, culminating in the redefinition of Hinduism as a monotheistic religion.

Gossip we can trust: Defamation law and non-fiction

Drawing on two case studies, this article considers the allegation of a disgruntled author: ’Defamation was framed to protect the reputations of 19th century gentlemen hypocrites'. The first case study considers the litigation over Bob Ellis' unreliable political memoir, ’Goodbye Jerusalem', published by Random House. The second case study focuses upon the litigation over the allegation by Media Watch that Richard Carleton had plagarised a documentary entitled ’Cry from the Grave'. The article considers the meaning of defamatory imputations, the range of defences, and the available remedies. It highlights the competing arguments over the protection of reputation and privacy, artistic expression, and the freedom of speech. This article concludes that defamation law should foster ’gossip we can trust'.

Deus vult: Images of crusader violence c. 1095-1100.

This study sets out to provide new information about the interaction between abstract religious ideas and actual acts of violence in the early crusading movement. The sources are asked, whether such a concept as religious violence can be sorted out as an independent or distinguishable source of aggression at the moment of actual bloodshed. The analysis concentrates on the practitioners of sacred violence, crusaders and their mental processing of the use of violence, the concept of the violent act, and the set of values and attitudes defining this concept. The scope of the study, the early crusade movement, covers the period from late 1080 s to the crusader conquest of Jerusalem in 15 July 1099. The research has been carried out by contextual reading of relevant sources. Eyewitness reports will be compared with texts that were produced by ecclesiastics in Europe. Critical reading of the texts reveals both connecting ideas and interesting differences between them. The sources share a positive attitude towards crusading, and have principally been written to propagate the crusade institution and find new recruits. The emphasis of the study is on the interpretation of images: the sources are not asked what really happened in chronological order, but what the crusader understanding of the reality was like. Fictional material can be even more crucial for the understanding of the crusading mentality. Crusader sources from around the turn of the twelfth century accept violent encounters with non-Christians on the grounds of external hostility directed towards the Christian community. The enemies of Christendom can be identified with either non-Christians living outside the Christian society (Muslims), non-Christians living within the Christian society (Jews) or Christian heretics. Western Christians are described as both victims and avengers of the surrounding forces of diabolical evil. Although the ideal of universal Christianity and gradual eradication of the non-Christian is present, the practical means of achieving a united Christendom are not discussed. The objective of crusader violence was thus entirely Christian: the punishment of the wicked and the restoration of Christian morals and the divine order. Meanwhile, the means used to achieve these objectives were not. Given the scarcity of written regulations concerning the use of force in bello, perceptions concerning the practical use of violence were drawn from a multitude of notions comprising an adaptable network of secular and ecclesiastical, pre-Christian and Christian traditions. Though essentially ideological and often religious in character, the early crusader concept of the practise of violence was not exclusively rooted in Christian thought. The main conclusion of the study is that there existed a definable crusader ideology of the use of force by 1100. The crusader image of violence involved several levels of thought. Predominantly, violence indicates a means of achieving higher spiritual rewards; eternal salvation and immortal glory.