Holy-land Sentence Examples

The sultan sent him back to the Christian camp, and he passed on to the Holy Land.

Francis himself set out, probably in 1212, for the Holy Land to preach the Gospel to the Saracens, but he was shipwrecked and had to return.

A Hugh de Lusignan appears in the illfated crusade of 110o-1101; another Hugh, the Brown, came as a pilgrim to the Holy Land in 1164, and was taken prisoner by Nureddin.

In 1274 the council of Lyons imposed a tax of a tenth part of all church revenues during the six following years for the relief of the Holy Land.

Legend associated Trier with the martyrdom of part of the Theban legion (c. 286) and with the relics found by St Helena in the Holy Land.

In 1147 a count of Montferrat took part in the Second Crusade; but the connexion with the Holy Land begins to be intimate in 1176.

In 1218 he went on crusade to the Holy Land and took part in the capture of Damietta; then returning to England he died at Wallingford in October 1232.

She now commanded the route to the Holy Land and could supply the necessary transport, and from the Crusades her growing aristocracy reaped large profits.

Zara was recovered, and while still at Zara the leaders of the Crusade, supported by Dandolo, resolved for their own private purposes to attack Constantinople, instead of making for the Holy Land.

It was thus natural, for these reasons, that the conquest of the Holy Land should gradually become an object for the ambition of Western Christianity - an object which the papacy, eager to realize its dream of a universal Church subject to its sway, would naturally cherish and attempt to advance.

It is the Church which creates the First Crusade, because the clergy believes in penitentiary pilgrimages, and the war against the Seljuks can be turned into a pilgrimage to the Sepulchre; because, again, it wishes to direct the fighting instinct of the laity, and the consecrating name of Jerusalem provides an unimpeachable channel; above all, because the papacy desires a perfect and universal Church, and a perfect and universal Church must rule in the Holy Land.

In IIIo, for example, he was enabled to capture Sidon by the aid of Sigurd of Norway, the Jorsalafari, who came to the Holy Land with a fleet of 55 ships, starting in 1107, and in a three years' "wandering," after the old Norse fashion, fighting the Moors in Spain, and fraternizing with the Normans in Sicily.

Irritated by the concessions made by Alexius to the Pisans in II II, and furious at the revocation of her own privileges by John Comnenus in 1118, the republic naturally sought a new outlet in the Holy Land.

The vassal was bound to pay military service, not, as in western Europe, for a limited period of forty days, but for the whole year - the Holy Land being, as it were, in a perpetual state of siege.

The contributions sent to the Holy Land by the monarchs of western Europe, as commutations.

They rode incessantly to battle over burning sands, in full armour 1 For instance, the abbey of Mount Sion had large possessions, not only in the Holy Land (at Ascalon, Jaffa, Acre, Tyre, Caesarea and Tarsus), but also in Sicily, Calabria, Lombardy, Spain and France (at Orleans, Bourges and Poitiers).

Manuel Comnenus demanded that all conquests made by the crusaders should be his fiefs; and the question was debated whether the crusaders should follow the land route through Hungary, along the old road of Charlemagne, or should go by sea to the Holy Land.

The crusaders of northern Germany never went to the Holy Land at all; they were allowed the crusaders' privileges for attacking the Wends to the east of the Elbe - a fact which at once attests the cleavage between northern and southern Germany (intensified of late years by the war of investitures), and anticipates the age of the Teutonic knights and their long Crusade on the Baltic. The crusaders of the Low Countries and of England took the sea route, and attacked and captured Lisbon on their way, thus helping to found the kingdom of Portugal, and achieving the one real success which was gained by the Second Crusade.

Louis VII., who now appeared, was induced by this failure to take the long and circuitous route by the west coast of Asia Minor; but even so he had lost the majority of his troops when he reached the Holy Land in 1148.

Scarcely a year passed in which new bands did not come to the Holy Land.

The position of the Franks in the Holy Land was not improved by the attack on Damascus; while the ignominious failure of a Crusade led by two kings brought the whole crusading movement into discredit in western Europe, and it was utterly in vain that Suger and St Bernard attempted to gather a fresh Crusade in 1150.

Compelled to leave the court of Constantinople, which he had been serving, he had sailed for the Holy Land and reached Tyre about three weeks after the battle of Hattin.

War had indeed disturbed the original agreement of Gisors between Philip Augustus and Henry II., but a new agreement was made between Henry's successor, Richard I., and the French king at Nonancourt (December 1189), by which the two monarchs were to meet at Vezelay next year, and then follow the sea route to the Holy Land together.

Richard stayed in the Holy Land for another year, during which he won a battle at Arsuf and refortified Jaffa.

The precarious empire which had been founded in 1204 drained away all the vigorous adventurers of the West for its support for many years to come, and the Holy Land was starved to feed a land less holy, but equally greedy of men.'

It owed its origin to his feverish zeal for the recovery of Jerusalem, rather than to any pressing need in the Holy Land.

While the Holy Land was thus at peace, crusaders were also being drawn elsewhere by the needs of the Latin empire of Constantinople, or the attractions of the Albigensian Crusade.2 But Innocent could never consent to forget Jerusalem, as long as his right hand retained its cunning.

Here was a crusader against whom a Crusade was proclaimed in his own territories; and when he arrived in the Holy Land he found little obedience and many insults from all but his own immediate followers.

He stayed in the Holy Land little more than a month after his coronation; and leaving in May he soon overcame the papal armies in Italy, and secured absolution from Gregory IX.

Two things gave the Mongols an influence on the history of the Holy Land and the fate of the Crusades.

A precarious peace had reigned in the Holy Land since 1272, when Bibars had granted a truce of ten years; but the fall of the great power of Charles of Anjou set free Kala`un the successor of Bibars' son (who reigned little more than two years), to complete the work of the great sultan.

The French kings are all crusaders - in name - until the beginning of the Hundred Years' War; but the only crusader who ever carried war in Palestine and sought to shake the hold of the Mamelukes on the Holy Land was Peter I., king of Cyprus from 1359 to 1369.

The latter appears mainly in Palestine, and has of late been considerably strengthened by immigration of European Jews, who have almost doubled the population of Jerusalem, and settled upon several fertile spots throughout the Holy Land.

They then took the vows of poverty and chastity, and pledged themselves to go to the Holy Land as missionaries or for the purpose of tending the sick; or if this design should prove impracticable, to go to Rome and place themselves at the disposal of the pope for any purpose.

The year of waiting passed away without any chance of going to the Holy Land.

It was cut on the rocks by an Egyptian nobleman named Hannu, who states that he was sent by Pharaoh Sankhkere, Menthotp IV., with a force gathered out of the Thebaid, from Coptos to the Red Sea, there to take command of a naval expedition to the Holy Land of Punt (Puoni), "to bring back odoriferous gums."

They claim to be descended from the ten tribes banished from the Holy Land.

In 186g he paid a visit to Italy, and in the same year was present at the opening of the Suez Canal; on his way he visited the Holy Land.

The defence that the crusaders were bound to pay their passage-money to the Holy Land, in one form or other, to the Venetians, is perhaps a weak one in any case for the attack on two Christian cities, Zara and Constantinople; it becomes weaker still when it is found that the expedition never went or attempted to go to the Holy Land at all.

He was crowned on Christmas Day, I ioo, by the patriarch himself; but the struggle of church and state was not yet over, and in the spring of IIoi Baldwin had Dagobert suspended by a papal legate, while later in the year the two disagreed on the question of the contribution to be made by the patriarch towards the defence of the Holy Land.

Bavarian For clerical accounts of Charles's voyage to the Holy Land see the Chronicon (c. 968) of Benedict, a monk of St Andre, and Descriptio qualiter Karolus Magnus clavum et coronam Domini.

The struggle, however, entered on a new phase with the appearance at Prague in May 141 2 of the papal emissary charged with the proclamation of the papal bulls by which a religious war was decreed against the excommunicated King Ladislaus of Naples, and indulgence was promised to all who should take part in it, on terms similar to those which had been enjoyed by the earlier crusaders to the Holy Land.

William the Aetheling having perished in the wreck of the "White Ship" (25th of November 1120), Fulk, on his return from a pilgrimage to the Holy Land (1120-1121), married his second daughter Sibyl, at the instigation of Louis VI., to William Clito, son of Robert Courteheuse, and a claimant to the duchy of Normandy, giving her Maine for a dowry (11 22 or 1123).

Shortly after, on the invitation of Baldwin II., king of Jerusalem, Fulk departed to the Holy Land for good, married Melisinda, Baldwin's daughter and heiress, and succeeded to the throne of Jerusalem (14th of September 1131).

Among his works are The Book of Isaiah (2 vols., 1888-1890); The Book of the Twelve Prophets (2 vols., 1876-1877); Historical Geography of the Holy Land (1894); Jerusalem (2 vols., 1907); The Preaching of the Old Testament to the Age (1893); The Life of Henry Drummond (1898).

The expectation of a Messianic restoration to the Holy Land has always been strong, if often latent, in the Jewish consciousness.

In the autumn of 1096 the nobles of France and Italy, joined by the Norman barons of England and Sicily, set out to wrest the Holy Land from the unbelievers; and for more than a century the cry, " Christ's land must be won for Christ," exercised an unparalleled power in Western Christendom.

It was not until November 1537, when all hope of going to the Holy Land was given up, that any outward steps were taken to form these companions into an organized body.

Soon after the king's departure for the Holy Land it became known that he had designated his nephew, the young Arthur of Brittany, as his successor.

At its inception the Latin kingdom of the Holy Land was within a little of becoming an ecclesiastical principality, ruled by a patriarch under the authority of the pope.

According to this, a pilgrim returning from the Holy Land was cast by a storm on a desolate island where dwelt a hermit.

Soon after the greater crusading societies had been formed similar orders, such as those of St James of Compostella, Calatrava and Alcantara, were established to fight the Moors in Spain instead of the Saracens in the Holy Land.

With the advance of the Saracens the knights of St Lazarus, when driven from the Holy Land and Egypt, migrated to France (1291) and Naples (1311), where they founded leper hospitals.

His visit to the Holy Land and the solemn pilgrimage to Jerusalem were, in the same way, a striking coup de thiltre designed to strengthen the influence won by Germany in the councils of the Ottoman empire, an influence which she had been careful not to weaken by taking too active a part in the concert of the powers engaged in pressing on the question of Macedonian reform.

In the West a new crusade to the Holy Land was in preparation, and the crusaders sent ambassadors, one of whom was Villehardouin, the historian of the expedition, to ask the Venetians to give them passage and means of transport (1201).

In the 13th century the Scots had acquired a considerable celebrity in shipbuilding; and a powerful French baron had a ship specially built at Inverness in 1249 to convey him and his vassals to the Holy Land.

The churches in Bethlehem and on the Mount of Olives were erected by Helena, the mother of Constantine, who herself undertook the pilgrimage to the Holy Land.

Early in 722 Willibald began his expedition to the Holy Land alone, except for the presence of two companions.

But since, in the middle ages, the Holy Land was no longer held by a Christian Power, the protection of the pilgrims was no less necessary than their sustenance.

In fact, between the years 1300 and 1600, no fewer than 1400 men of distinction can be enumerated from Germany alone who travelled to the Holy Land (Rohricht and Meissner, Deutsche Pilgerreisen, pp. 465-546).

The controversy was plainly irreconcilable, and Jesus withdrew to the north, actually passing outside the limits of the Holy Land.

The Church responded, and under Peter's leadership a motley crowd, principally of French origin, set out in 1096 for the Holy Land.

Fifty thousand boys and girls were persuaded by some pestilent dreamers that their childish innocence would effect what their immoral fathers had failed to accomplish, and so left their homes on an expedition to capture the Holy Land.

The stream of pilgrimage to the Holy Land began immediately, and has been flowing ever since.

Returning from the Holy Land in 1126, he took part in the war which during his absence had broken out between his brother Frederick and the new king, Lothair the Saxon; and was chosen king in opposition to Lothair on the 1 8th of December 1127.

He was elected a bishop in May 1852, and in 1857, with Dr McClintock, visited Great Britain as a delegate to the British Wesleyan Conference, and travelled in the Holy Land.

None the less he is the chief authority for the events of the years 1190-1192, so far as these are connected with the Holy Land.

Destined originally for the Church, he had preferred to become a knight, and in forty years of tournaments and fights he had won himself a considerable reputation, when in 1208 envoys came from the Holy Land to ask Philip Augustus, king of France, to select one of his barons as husband to the heiress, and ruler of the kingdom, of Jerusalem.

He also founded several religious houses, among them the abbeys of Beaulieu, near Loches (c 1007), of Saint-Nicholas at Angers (1020) and of Ronceray at Angers (1028), and, in order to expiate his crimes of violence, made three pilgrimages to the Holy Land (in 1002-1003, c. 1008 and in 1039).

The adhesion of Halebi produced many imitators, and with a retinue of believers, a charming wife and considerable funds, Sabbatai returned in triumph to the Holy Land.

On his return he assigned to the order of the Templars an annual subsidy, while he also maintained two knights in the Holy Land for a year.

In his later years Dirk went upon a pilgrimage to the Holy Land from which he returned in 1034; and ruled in peace until his death in 1039.

Thus were the foundations of a theocracy laid in Jerusalem; and when Godfrey died (July 110o) he left the question to be decided, whether a theocracy or a monarchy should be the government of the Holy Land.

He accompanied the archbishop, who intended him to be the historian of the Crusade, to the continent, with the intention of going to the Holy Land.

As the scene of many incidents in the life of Gautama Buddha, it was a holy land.

Lower Galilee was the last remaining portion of the Holy Land held by the Christians.

These elder sons of the Church made themselves responsible for carrying out the work of God, and French pilgrims in the Holy Land prepared the great movement of the Crusades against the infidels.

He is said to have refused the thrones of Poland and Bohemia; and although he made pilgrimages to the Holy Land and to Rome, his interest in ecclesiastical questions was mainly directed towards quickening the religious life of his people.

His publications include The Reality of Religion (1884); The Poetry of Tennyson (1889); The Other Wise Man (1896); Ships and Havens (1897); The Toiling of Felix, and Other Poems (1900); The Poetry of the Psalms (1900); The Blue Flower (1902); Days Off (1907); The House of Rimmon (1908); Out-of-Doors in the Holy Land (1908); Collected Poems (191 I); The Bad Shepherd (1911); The Unknown Quantity (1912); The Lost Boy (1914); Fighting for Peace (1917); The Valley of Vision (1919); and Golden Stars (1919) .

These constitute genuine impediments to the Churches ' capacity to carry out their mission at the service of the people of the Holy Land.

Currently part of my work is as a humanitarian peacemaker in the Holy Land.

It also explains how the knights protected pilgrims traveling to the Holy Land.

On the contrary, fuelled with missionary zeal, they followed their biblical ancestors in the conquest of the holy land.

In the winter of 1190-91 certain pious merchants from Bremen and Lubeck (towns with which the Order was still to be connected in the days of its later history) laid the foundations of a hospital in a vessel which they had drawn ashore.(fn2) Within a few years the foundation apparently became attached to the German Church of St Mary the Virgin at Jerusalem; and in March 1198 (there being present in the Holy Land a number of Germans, the relics of Henry VI.'s projected crusade), the great men of the army and the kingdom raised the brethren of the German Hospital of St Mary to the rank of an order of knights.

Thus, in itself, the position of affairs in the Holy Land in 1147 was certainly ominous; and the kingdom might well seem dependent for its safety on such aid as it might receive from the West.

The phrase "to bring again the captivity" would not alone suffice to prove this, for it is used in a wide sense, and perhaps means rather to "reverse the calamity," 4 but the dispersion of Israel among the nations, and the allotment of the Holy Land to new occupants, cannot fairly be referred to any calamity less than that of the captivity.

It has a fine doorway with a bas-relief by Andrea della Robbia over it; but the most striking external feature is the lovely open-air pulpit at an angle of the building, erected by Donatello and Michelozzo for displaying to the people without risk the Virgin's girdle, brought from the Holy Land by a knight of Prato in 1130.

He was crowned at Rome in January 1295 with great pomp. He planned to pacify the West and then recover the Holy Land from the infidel; but during his nine years' reign, so far from being a peacemaker, he involved the papacy itself in a series of controversies with leading European powers.

Why are rags tied to the sacred trees of the holy land?

A pilgrim from Ireland who returning from a pilgrimage to the Holy Land settled as a hermit near Modena in Italy.

Some traveled to the major cities of Europe whilst other troubadours traveled to the Holy Land accompanying the people who went on Crusade.

The Knights Templar The Knights Templar were an order of warrior monks, originally formed to give pilgrims protection in the Holy Land.

In 1862, Prince Edward of Wales had a Jerusalem cross tattooed on his arm to commemorate his visit to the Holy Land.

Orlando's Holy Land Experience isn't a top spot for roller coaster fans - the park doesn't feature theme rides - but it remains a popular attraction for groups looking for family friendly fun.

Bishop Phillip Brooks was inspired by his trip to the Holy Land in 1865.

The Knights Templar did exist, and their purpose included escorting travelers through the Holy Land in the years of the Crusades.

It is said that this relic was given to Charlemagne before he departed for the holy land during the crusades.

Within twenty years of the ending of The First Crusade in 1099, Hugues de Payens organized a handful of knights to protect Christian pilgrims as they journeyed to the Holy Land.

A band of crusaders, the Knights of St. John from the Mediterranean island of Malta, fought the Saracens (Muslims) for the Holy Land.