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This article provides a brief military background of the origins of the Fifth Crusade, but highlights the events and immediate aftermath of a battle fought 29 August 1219 between the crusaders and Egyptian sultan al-Kamil's army near modern-day Fariskur, Egypt. Beyond mentioning that a battle took place, historians since the nineteenth century have failed to consider the reasons and implications of why the crusaders sought battle when they did. The battle resulted in a severe tactical defeat for the crusaders, and affected the rest of the crusade. [ABSTRACT FROM AUTHOR]

This brief paper reexamines Oliver of Paderborn's description of the aftermath of the Fifth Crusade in light of different dating practices, Caesarius of Heisterbach's remarks, and Cypriot documents. It concludes that Oliver remained in the East far longer than often thought, that his coverage of events is thus more direct, that in September 1222 the crusade leaders stopped in Famagusta where a famous meeting was held, and that in May of that year an earthquake must have destroyed Limassol Cathedral, killing the bishop. [ABSTRACT FROM AUTHOR]

Despite the volume of scholarship dedicated to crusade motivation, comparative little has been said on how the crusades affected the lives of individuals, and how this played out once the returned home. Taking as a case study a Cheshire landholder, Geoffrey of Dutton, this article looks at the reasons for his crusade participation and his actions once he returned to Cheshire, arguing that he was changed by his experiences to the extent that he was concerned with remembering and conveying his own status as a returned pilgrim. It also looks at the impact of a relic of the True Cross he brought back and gave to the Augustinian priory of Norton. [ABSTRACT FROM PUBLISHER]

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The major architectural and topographical landmarks of the city of Jerusalem were remapped and recreated across sites in medieval Europe. This article explores the evidence for two lost examples of this process of translation in medieval Pontefract. It first discusses a chapel dedicated to Holy Sepulchre and Holy Cross founded by John de Lacy in 1218, highlighting its possible relation to specific events occurring during John’s time on the Fifth Crusade. It then discusses a landmark known as ‘Munioie’ or Mountjoie, probable site of the town gallows and later the execution place of Thomas of Lancaster in 1322. The conflation of this landmark with Mount Joy in Jerusalem and the Capitoline Hill in Rome is suggested to form a macabre medieval joke. The two sites indicate the potentially routine imaginative and material recreation of famous holy cities and spaces in the medieval urban landscape, and the multiple meanings of this form of cultural expression.

The Egyptian port city of Damietta was a place which occupied a brief but important position in the crusading imaginary of the thirteenth century. This article examines how this city was used both to communicate particular memories of war experience and to lay down future patterns of remembrance. Processes of eyewitnessing, establishing the wider meaning of war, creating a warrior tradition and affirming the value of location or place were all ways in which war memory was articulated during the crusading period. Through an exploration of crusader encounters with the city of Damietta, this article offers some new insights into the nature and importance of medieval memory and remembrance of war. [ABSTRACT FROM PUBLISHER]

This article examines Caesarius of Heisterbach's Dialogus miraculorum as a repository of memory for the preaching of the Fifth Crusade. It begins with a consideration of what insights Caesarius has to offer historians of the Fifth Crusade on the mise en scène of the preaching of the cross in the thirteenth century, before demonstrating how the Dialogus miraculorum might be used to recover some of the exempla deployed by Fifth Crusade preachers. Further, the article explores some of the ways in which Caesarius appropriated and adapted his oral sources' memories of the preaching for the Fifth Crusade to suit the particular needs of his Cistercian audience. In so doing, the article seeks to demonstrate the significance of experiences associated with religious violence – whether remembered or imagined – for the shaping of medieval monastic identity. [ABSTRACT FROM AUTHOR]

In the course of the thirteenth century, the crusade movement underwent significant changes. Its focus expanded beyond military expeditions against the Muslims as it came increasingly to be employed for [...]

Scholars often suggest that St. Francis of Assisi opposed the Fifth Crusade, because he renounced the military life at his conversion and preached to the Muslims in Egypt.Yet his renunciation of arms was only one component of his conversion, which he did not require for all Christians. Additionally, Francis neither explicitly nor implicitly opposed the crusade in Egypt but confronted the Muslims with the necessity of conversion. The sultan decided not to execute Francis, not because Francis offered him peace, but because political conditions did not allow such an action. In fact, Francis's missionary ideal corresponded with that of contemporary ecclesiastical and secular authorities who also supported and participated in crusading. [ABSTRACT FROM AUTHOR]