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"The current paper surveys and analyzes the ecological and economic crisis of 1093- 1096, as the prelude to the First Crusade, chiefly in its "popular" form. The pestilence of 1093-1094, drought and famine of 1095 have increased the religious zeal and social violence of the popular masses in regions of Germany, the Low Countries and France. This combination has turned into the (failed) crusade. The collective behaviour of the crusading rustics reflects their economic distress, religious zeal and violent mood, at the same time."

Explore sacred sites, ancient wonders and religious places of the world.

This is a list of Christian religious houses in Switzerland for either men or women, whether in operation or not.[1]

"This legacy of an artist monk living in Northumbria in the early eighth century is a precious testament to the tenacity of Christian belief during one of the most turbulent periods of British history. Costly in time and materials, superb in design, the manuscript is among our greatest artistic and religious treasures. It was made and used at Lindisfarne Priory on Holy Island, a major religious community that housed the shrine of St Cuthbert, who died in 687."

"Archaeology grad student Nir Ortal explains the brief 3000 year old history of The Temple Mount, one of the most important religious sites in the world."

A scholarly resource for the study of women's religious communities from 400 to 1600.

Agaunum (Saint-Maurice) squeezed into a narrow defile between the Rhone and the mountains, has a strategic vocation built into its very nature. Celts, followed by the Romans, appreciated it and established there a military, administrative and religious station. The Theban soldiers and their commander Maurice underwent martyrdom there at the end of the 3rd century.The churches built in their honor as from the end of the third century contributed to make this little spot an important spiritual center of the West under the Merovingians, Carolingians, Burgundians, Savoyards and emperors of the Holy Roman Empire

The word 'Assassin' was brought back from Syria by the Crusaders, and in time acquired the meaning of murderer. Originally it was applied to the members of a Muslim religious sect - a branch of the Ismailis, and the followers of a leader known as the Old Man of the Mountain. Their beliefs and their methods made them a by-word for both fanaticism and terrorism in Syria and Persia in the 11th and 12th centuries, and the subject of a luxuriant growth of myth and legend. In this book, Bernard Lewis begins by tracing the development of these legends in medieval and modern Europe and the gradual percolation of accurate knowledge concerning the Ismailis. He then examines the origins and activities of the sect, on the basis of contemporary Persian and Arabic sources, and against the background of Middle Eastern and Islamic history. In a final chapter he discusses some of the political, social and economic implications of the Ismailis, and examines the significance of the Assassins in the history of revolutionary and terrorist movements.

The revolt began in Essex when locals in Brentwood reacted to an over-zealous poll-tax collector. From Brentwood, resistance to tax collectors spread to neighbouring villages, while across counties such as Kent, Suffolk, Hertfordshire and Norfolk, armed bands of villagers and townsmen also rose up and attacked manors and religious houses.

The rise of Islam was fundamental to Genoa's own rise. Muslims served as victims of Genoese piracy and eventually as customers of its trade. The Crusades helped to make Genoa as the city sharpened its own piety and identity in centuries of religious warfare against the Muslims. Islam also provides the Mediterranean scope of Genoese history.

"Introduction: Between the mid-11th and late-15th centuries, an historically specific configuration of material and ideational factors gave rise to a constellation of religious wars that have come to be known as "the crusades". This constellation included Church-organized wars in the Holy Land, Iberia and along the Baltic frontier as well as within Latin Christendom itself.[1] The Crusades to the Holy Land were "wars of liberation" initially launched by the Church to restore Jerusalem to Christian rule. Following the First Crusade and the establishment of the crusader principalities (the County of Edessa, the Principality of Antioch, the County of Tripoli, and the Kingdom of Jerusalem - collectively known as Outremer), these expeditions were conducted primarily to defend the Holy Places against Muslim attempts at reconquest or, following its loss in 1187 and again in 1244, to recover Jerusalem for Latin Christendom. While authorized by, and fought on behalf of, the Church these wars were prosecuted by princes, nobles and knights from every corner of Latin Christendom as well as by so-called "para-crusaders" (milites ad terminum), and members of military orders such as the Templars, Hospitallers and Teutonic Knights.[2] They were fought primarily against a range of Muslim powers, although the Fourth Crusade ended up being waged largely against adherents to the Greek Orthodox rite. Although the idea of launching additional expeditions to liberate Jerusalem persisted for a considerable time, the Crusades to the Holy Land effectively came to an end with the fall of the last Christian stronghold in Palestine - Acre - in 1291.[3]"

The long term effects of the Black Death were devastating and far reaching. Agriculture, religion, economics and even social class were affected. Contemporary accounts shed light on how medieval Britain was irreversibly changed.