Remembered Places and Invented Traditions: thinking about the Holy Land in the late-medieval West.

1099年，十字军在圣地建立了拉丁基督教王国耶路撒冷。欧洲贵族、神职人员、朝圣者、皈依者和其他人迅速建立了一个以征服耶路撒冷为基础的国家，拥有新的城堡、堡垒、大教堂和城市。拉丁王国持续了不到200年；耶路撒冷在1187年被萨拉丁占领，十字军最后的领地——沿海城市阿克在1291年被马穆鲁克人占领。这项拟议的研究探索了1291年后几个世纪欧洲人对十字军东征的记忆，以及失去拉丁王国的文化后果。随着耶路撒冷和圣地再次受到伊斯兰教的控制，欧洲文化不得不重新想象它与圣地的关系，尤其是与耶路撒冷，这个已知世界的“中心”或“海军”的关系。西欧- -基督教和非基督教- -非但没有放弃对耶路撒冷和圣地的渴望，反而在后十字军时代用一系列文化和富有想象力的人工制品包围了圣地。这些文物将是本研究项目的重点，包括：-旅行叙述：这些可能是基于真实的十字军时代的叙述，后十字军朝圣的叙述，或“假”的叙述，从礼仪，地图，科学或其他来源构建。目前的提议背后的关键文本之一是约翰·曼德维尔爵士（Sir John Mandeville）的《游记》（Book of Travels），这是一本14世纪从英格兰到耶路撒冷及其他地方旅行的故事。曼德维尔的书于13世纪50年代出现在法国北部和英格兰南部，但被证明是一本非常受欢迎的东西方学术汇编和对东方的幻想。像曼德维尔这样的文本，以及流行的十字军传奇和更矛盾的文本，在多大程度上改写了圣地，它们在多大程度上代表了对十字军东征的记忆？-朝圣路线：这些可能被视为根据其在朝圣方面的效用来构建圣地。玛丽·卡拉瑟斯（Mary Carruthers）将这样的行程描述为提供“记忆地图”，其他人则将中世纪晚期“扶手椅朝圣”和“虚拟旅行”的流行描述为；根据这些观点，圣地代表了一个精神的、智力的空间，而不是一个实际的空间，一个人可以通过认知旅行到那里。圣地的智力生产有什么目的，它们以什么形式出现，这能告诉我们关于中世纪的感知和想象的什么？拉丁的基督徒和欧洲的犹太人确实继续访问圣地，在14和15世纪，一个繁荣的基督教朝圣产业已经发展起来，主要是在方济各会的支持下。踏上这段旅程的基督徒朝圣者经常评论十字军王国的遗迹，让我们看到记忆在起作用。一些中世纪后期的记载还敦促重新发动十字军东征，以夺回圣地。地图：这些地图既代表了十字军国家，也代表了“撒拉逊人”篡位者，但也代表了神圣景观的变化。我们还将考虑“实用”航海地图的发展，因为通过实用主义和国际贸易，人们以新的方式遇到了圣地，以及许多西方地图的伊斯兰来源。-伊斯兰恐惧症、反犹主义、民族主义的形象和话语，以及“东方主义”和“西方主义”的史前史：在后十字军时代，基督教世界以何种方式重新谈判与非基督教世界的关系？旅行者如何表现自己？-建筑复制品和拟像：耶路撒冷和各各他在广泛的西方作品中得到修复（例如15世纪在埃丁顿（威尔特郡）的耶路撒冷教堂，在沃尔辛厄姆（诺福克）的圣所，在布鲁日的耶路撒冷教堂），包括来自圣地的考古和“新”遗迹，以及在圣地和欧洲发明的朝圣地点。

The Latin Christian kingdom of Jerusalem was established by Crusaders in the Holy Land in 1099. European noblemen, clerics, pilgrims, converts and others quickly established a state based around the conquest of Jerusalem, with new castles and fortresses, cathedrals and cities. The Latin Kingdom endured for fewer than two hundred years; Jerusalem was taken by Saladin in 1187, and the last possession of the Crusaders, the coastal city of Acre, was gained by the Mamluks in 1291. The proposed research explores the European memory of the Crusades, and cultural consequences of the loss of the Latin Kingdom, in the centuries after 1291. As Jerusalem and the Holy Land once more came under Islamic control, European culture had to re-imagine its relationship to holy sites and especially to Jerusalem, the 'centre' or 'naval' of the known world. Far from abandoning its desire for Jerusalem and the Holy Land, Western Europe - Christian and non-Christian - besieged the Holy Land with an array of cultural and imaginative artefacts in the post-crusade era. These artefacts will the focus of this research project and include:-travel narratives: these may be based on genuine Crusader-era accounts, post-Crusader pilgrimage accounts, or 'fake' accounts, constructed from liturgical, cartographic, scientific or other sources. One of the key-texts behind the current proposal is the Book of Travels attributed to Sir John Mandeville, a fourteenth-century narrative of a journey from England to Jerusalem and beyond. Mandeville's book emerged in northern France and southern England in the 1350s, but proved a remarkably popular compilation of oriental and occidental learning and fantasy about the East. How far do texts like Mandeville's, along with popular crusader romances and more ambivalent texts rewrite the Holy Land, and how far do they represent a memory of the Crusades?-pilgrimage itineraries: these may be seen to construct the Holy Land according to its utility in terms of pilgrimage. Mary Carruthers has described such itineraries as providing a 'map for remembering', and others have described the late medieval vogue for 'armchair pilgrimage' and 'virtual travel'; according to such ideas, the Holy Land represented a mental, intellectual space, rather than an actual one, to which one could travel through cognition. What purposes did the intellectual production of the Holy Land serve, in what forms were they found, and what can this tell us about medieval perception and imagination? Latin Christians and European Jews did continue to visit the Holy Land and, in the fourteenth and fifteenth centuries, a flourishing Christian pilgrimage industry had been developed, largely under the auspices of the Franciscans. The Christians pilgrims who made the journey often commented on the vestigial, ruined remains of the Crusader kingdom, allowing us to see memory at work. Some later medieval accounts also urge a renewed crusade, to regain the Holy Land.-maps: these represented both the Crusader states and the 'Saracen' usurpers, yet also represented the changing nature of the Holy landscape. We will also consider the development of 'practical' seafaring maps, as the Holy Land was encountered in new ways through pragmatism and international trade, and the Islamic sources of many Western maps.-images and discourses of Islamophobia, antisemitism, nationalism, and prehistories of 'Orientalism' and 'Occidentalism': in what way, in the post-Crusader era, did Christendom renegotiate its relationship with the non-Christian world? How do travellers represent themselves?-architectural copies and simulacra: Jerusalem and Calvary were remediated in a wide range of occidental productions (e.g the fifteenth-century Jerusalem chapel at Edington (Wiltshire), the Holy House at Walsingham (Norfolk), the Jeruzalemkerk at Bruges), including archaeological and 'new' relics from the Holy Land and invented pilgrimage sites in the Holy Land and Europe.