Reviewed by:

• War and Memory at the Time of the Fifth Crusade by Megan Cassidy-Welch
• Keagan Brewer

The twentieth-century profusion of war memorials, veterans’ groups, and national memorial-holidays—particularly commemorating World War I—has led some historians to propose a modern ‘boom’ in war memory. Launching a medievalist of Cassidy-Welch’s skill into such a historiographical battleground proves refreshing. The Middle Ages, itself a semiotic source for pro-war fanaticism during the First World War, provides Cassidy-Welch an opportunity to reconsider the historiography. While earlier periods, she argues, focused on martyrdom, sacrifice, and redemption, modern vocabularies prefer to frame war in terms of loss, trauma, and necessity, signalling an epistemic shift. Focusing on the Fifth Crusade, Cassidy-Welch analyses the nature of the qualitative shift and offers possible reasons for it. The book thus contributes to both medieval history and the history of war memory.

Cassidy-Welch’s volume asks why remembering war was so important to early-thirteenth-century writers and what purposes remembrance served. The book purports to argue that ‘crusading possessed a unique temporal and spatial logic in which remembering was central’ (p. 3). The crusade, as Cassidy-Welch shows, was enshrined in individual and collective memory, through family; cultures of martyrdom; liturgy and collective prayer; regional identity constructs before the rise of the nation state; and so on. Contemporary writers indeed considered crusading a part of the arc of biblical or providential history. For example, as readers of Nicholas Morton’s work, among others’, will know, warrior culture and martyrdom were interpreted through the lens of the ‘ever-popular’ Maccabees (p. 36). The crusading movement, as a whole, memorialized Christ’s life; that much seems obvious. Cassidy-Welch therefore wonders why the early thirteenth-century crusades ended up in Livonia, Byzantium, Spain (that is, the reconquista), southern France, and Egypt, with ‘sites of memory’ (p. 15) for particular families and regional groups springing up in these places. Following Nicholas [End Page 192] Paul, Cassidy-Welch considers family memory important to ‘aristocratic self-fashioning’ (p. 11), but the early thirteenth century saw this evolve, due to the rise of new theatres of war and genres of writing such as vernacular histories and crusading romances.

Cassidy-Welch’s chapters consider crusaders preparing and managing how their actions will be remembered; eye-witnessing as memory-authority; the memorialization of crusaders; remembering loss; places of memory; and the memorialization in home territories of objects or relics associated with the crusade. Cassidy-Welch shows that some similarities exist between modern and medieval practices of war memory: the desire for a nice funeral; regrets about young decedents’ loss of a prosperous future; instructions on the disposal of property; expressions of love to family; and expressions of higher purpose. Nevertheless, these wishes are historically contingent; thus, crusaders wished to memorialize their membership of a military-religious confraternity or their financial contribution thereto. Creating memory is thus a ‘social process and a tool for socialization’ (p. 21), whereby shared identity and purpose are created.

All in all, the Fifth Crusade has rarely been a focus for crusade scholars. So, although it does not replace them, Cassidy-Welch’s volume can be added to the useful work of Reinhold Röhricht, James Powell, Joseph Donovan, Bernard Hamilton, Jean Richard, and others. But Cassidy-Welch’s volume does something altogether different, and very valuable. It tells a story of thought-worlds and cultural practices. As a whole, the piece is interesting, well written, and makes an important historiographical contribution, particularly in its later chapters on places of remembrance and the materials of memory, where the analysis finds its greatest novelty. I particularly enjoyed the stories of individuals and their families, which go a long way to humanizing our own memory of the crusaders. Cassidy-Welch is to be congratulated.

审核人：

• 梅根·卡西迪·韦尔奇（Megan Cassidy-Welch）第五次十字军东征时的战争与记忆
• 凯根·布鲁尔（Keagan Brewer）

二十世纪的战争纪念馆，退伍军人团体和国家纪念节日（特别是为了纪念第一次世界大战）充斥着许多历史学家，他们提出了一种在战争记忆中的现代“繁荣时期”。将卡西迪·韦尔奇（Cassidy-Welch）的中世纪技能发扬到这样的史学战场上，令人耳目一新。中世纪本身是第一次世界大战期间亲战狂热的符号学来源，为卡西迪-韦尔奇（Cassidy-Welch）提供了重新考虑史学的机会。她认为，虽然早期阶段集中在on难，牺牲和救赎上，但现代词汇更倾向于根据损失，创伤和必要性来构架战争，这标志着认知的转变。卡西迪·韦尔奇（Cassidy-Welch）着眼于第五次十字军东征，分析了质变的本质并提供了可能的原因。

卡西迪·韦尔奇（Cassidy-Welch）的书问为什么对13世纪早期的作家而言，记住战争如此重要，以及纪念的目的是什么。这本书声称要争辩说：“交叉具有独特的时空逻辑，其中记忆是核心”（第3页）。正如卡西迪-韦尔奇（Cassidy-Welch）所展示的那样，十字军东征是通过家庭来进行个人和集体记忆的。难文化；礼仪和集体祈祷；民族国家崛起之前的区域身份建构；等等。实际上，当代作家确实考虑过将圣经或天赋历史的一部分作为十字军的一部分。例如，尼古拉斯·莫顿（Nicholas Morton）等人的读者会知道，战士文化和难是通过“受欢迎的”马加比（Maccabees）的镜头来解释的（p。36）。总体而言，十字军运动纪念了基督的一生。那似乎很明显。因此，卡西迪·韦尔奇（Cassidy-Welch）想知道为什么十三世纪早期的十字军东征最终在西班牙的拜占庭的利沃尼亚（即reconquista），法国南部和埃及，以及在这些地方涌现的特定家庭和地区团体的“记忆之地”（第15页）。继尼古拉斯[End Page 192]保罗之后，卡西迪·韦尔奇（Cassidy-Welch）认为家庭记忆对“贵族的自我塑造”很重要（第11页），但是由于新的战争和战争形式的兴起，十三世纪初发生了这种变化。诸如白话史和十字军东征的文字。

卡西迪-韦尔奇（Cassidy-Welch）的章节考虑了十字军准备和管理如何记住他们的行动；目击者作为记忆权威；纪念十字军；记住损失；记忆的地方；以及在本国领土内纪念与十字军东征相关的物件或文物。卡西迪-韦尔奇（Cassidy-Welch）表明，现代和中世纪的战争记忆做法之间存在一些相似之处：对举行葬礼的渴望；对年轻的前辈失去繁荣的未来感到遗憾；财产处置说明；对家庭的爱的表达；和更高目的的表达。然而，这些愿望在历史上是偶然的。因此，十字军希望纪念他们的军事宗教兄弟会成员或对他们的财政捐助。

总而言之，第五次十字军东征很少成为十字军东征学者关注的焦点。因此，尽管不能代替它们，但可以将卡西迪·韦尔奇（Cassidy-Welch）的著作添加到莱因霍尔德·罗里希特（ReinholdRöhricht），詹姆斯·鲍威尔（James Powell），约瑟夫·多诺万（Joseph Donovan），伯纳德·汉密尔顿（Bernard Hamilton），让·理查德（Jean Richard）等人的有用著作中。但是，卡西迪·韦尔奇（Cassidy-Welch）的作品完全不同，而且非常有价值。它讲述了一个思想世界和文化实践的故事。总体而言，这件作品有趣，写得很好，并在历史学上做出了重要贡献，尤其是在后来的有关纪念场所和记忆材料的章节中，分析发现这是最新颖的。我特别喜欢个人及其家人的故事，这对于使我们对十字军的记忆变得人性化大有帮助。祝贺卡西迪-韦尔奇（Cassidy-Welch）。