This unique study bridges the history of the Crusades with the history of Armenian nationalism and Christianity, providing a history of the Crusades merged with a history of the Armenian Christians, who were pivotal in the founding of Crusader principalities and of the Anatolian kingdom of Cilicia.

This unique study bridges the history of the Crusades with the history of Armenian nationalism and Christianity. To the Crusaders, Armenian Christians presented the only reliable allies in Anatolia and Asia Minor, and were pivotal in the founding of the Crusader principalities of Edessa, Antioch, Jerusalem and Tripoli. The Anatolian kingdom of Cilicia was founded by the Roupenian dynasty (mid 10th to late 11th century), and grew under the collective rule of the Hetumian dynasty (late 12th to mid 14th century). After confrontations with Byzantium, the Seljuks and the Mongols, the Second Crusade led to the crowning of the first Cilician king despite opposition from Byzantium. Following the Third Crusade, power shifted in Cilicia to the Lusignans of Cyprus (mid to late 14th century), culminating in the final collapse of the kingdom at the hands of the Egyptian Mamluks.

In Medieval Fortifications in Cilicia Dweezil Vandekerckhove offers an account of the origins, development and spatial distribution of fortified sites in the Armenian Kingdom (1198-1375). Despite the abundance of archaeological remains, the Armenian heritage had previously not been closely studied. However, through the examination of known and newly identified castles, this work has now increased the number of sites and features associated with the Armenian Kingdom. By the construction of numerous powerful castles, the Armenians succeeded in establishing an independent kingdom, which lasted until the Mamluk conquest in 1375. Dweezil Vandekerckhove convincingly proves that the medieval castles in Cilicia are of outstanding architectural interest, with a significant place in the history of military architecture.

Poetic elegies for lost or fallen cities are seemingly as old as cities themselves. In the Judeo-Christian tradition, this genre finds its purest expression in the book of Lamentations, which mourns the destruction of Jerusalem; in Arabic, this genre is known as the ritha al-mudun. In The City Lament, Tamar M. Boyadjian traces the trajectory of the genre across the Mediterranean world during the period commonly referred to as the early Crusades (1095–1191), focusing on elegies and other expressions of loss that address the spiritual and strategic objective of those wars: Jerusalem. Through readings of city laments in English, French, Latin, Arabic, and Armenian literary traditions, Boyadjian challenges hegemonic and entrenched approaches to the study of medieval literature and the Crusades. The City Lament exposes significant literary intersections between Latin Christendom, the Islamic caliphates of the Middle East, and the Armenian kingdom of Cilicia, arguing for shared poetic and rhetorical modes. Reframing our understanding of literary sources produced across the medieval Mediterranean from an antagonistic, orientalist model to an analogous one, Boyadjian demonstrates how lamentations about the loss of Jerusalem, whether to Muslim or Christian forces, reveal fascinating parallels and rich, cross-cultural exchanges.

Sirarpie Der Nersessian's scholarship has influenced the understanding of Armenian art and its Byzantine context. These two volumes are the culmination of six decades devoted to the exploration of Armenian art, and reflect a deep knowledge of the manuscripts and their creators.